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Thursday, September 25, 2008

The following is from the draft english translation of the Arabic book مقدمة الدستورأو الأسباب الموجبة له (Introduction to the constitution and the evidences that make it obligatory) published by Hizb ut-Tahrir 1382 Hijri (1963 CE). Please refer to the original Arabic for accurate meanings. Please note some of the adopted opinions of the Hizb have changed since the time the book was published so any of the adopted literature published after this book which contradicts what is mentioned in this book abrogates those specific points.

Article No 7

The State implements the Islamic Shari'ah upon all those who hold the Islamic fellowship, Muslims and non Muslims alike as follows:

1st- All the rules of Islam will be implemented upon the Muslims without any exception.

2nd- The non Muslims will not be interfered with in terms of what they believe and what they worship.

3rd- The rule of apostasy will be implemented upon the apostates from Islam if they themselves were the apostates. As for their children, they will be treated as non Muslims if they are born as such, in accordance with their current status as being either polytheists or people of the book.

4th- The non Muslims will be treated in matters related to foodstuffs and clothing according to their faith and within the scope of what the Shari'ah rules permit.

5th- Matters of marriage and divorce will be settled among the non Muslims according to their faith, and will be settled between them and the Muslims according to the rules of Islam.

6th- The State will implement the rest of the Shari'ah rules and all the Islamic Shari'ah matters, such as transactions, penal codes, testimonies, ruling systems and economics among others, equally upon the Muslims and non the Muslims; the State will also implement the same upon the Covenantors and the asylum seekers and all those under the authority of Islam in the same way it implements them upon the subjects, except for the ambassadors, consuls, envoys and similar, for they will have a diplomatic immunity.

Explanation and evidences:

Truly Islam has come to all people. Allah (swt) says: [34-28] “And We have sent you save as a conveyor of glad tidings and as a warner unto all mankind.” T.M.Q. Just like the Kafir is obligated to abide by the “Usul” (foundations) i.e. the Islamic Aqeedah, he is also obligated to abide by the branches, i.e. the Shari'ah rules. As for the fact that he is obligated to abide by the rules, this is clearly mentioned in the Holy Qur’an; and as for the fact that he is obligated to abide by the branches, this is because Allah (swt) has obligated him with some of the branches, among which are those verses commanding the Kuffar to worship Allah (swt). He (swt) says: [2-21] “O people worship your God who created you and those before you so that you may attain piety.” Allah (swt) also says: [3-97] “Hajj thereto is a duty people owe to Allah for those who can afford the journey.”

In addition to many several verses.Moreover, were the Kuffar not obligated to abide by the branches, Allah (swt) would not warn them against their violation, and the verses warning them against the forsaking of these branches are numerous; some of which are: Allah (swt) says: [41- 6,7] “And woe to the polytheists* Those who do not pay Zakat and they even deny the Hereafter.” T.M.Q.Allah (swt) also says: [25-68] "Those who invoke not with Allah any other god, nor slay such life as Allah made sacred, except for a just cause, nor do they commit fornication; and any that does this meets punishment" T.M.Q. Allah (swt) also says: [75-31] "So he gave nothing in charity, nor did he pray" T.M.Q. Allah (swt) also says: [74-42,43,44] "What led you into Hell-Fire* They will say we were not of those who prayed* Nor were we of those who fed the indigent." T.M.Q.Since the fact stipulating that the Kuffar have been obligated to abide by some of the commands and prohibitions has been established, this indicates that they have been obligated to abide by all the commands and prohibitions. Furthermore, the verses which stipulate the obligation to abide by the branches have come in a general term, and the general term remains as such unless the evidence of specification is mentioned; in this context, no evidence has been mentioned, specifying these verses to the Muslims; thus they remain general. For instance, Allah (swt) says: [2-275] “Allah has permitted trade and forbidden usury.” T.M.Q. Allah (swt) also says: [2-283] ".Then pledge with possession..." T.M.Q. Al-Tirmithi extracted on the authority of Zayd that the Messenger of Allah (saw) said: “He who revives a barren land, it becomes his.” Ibnu Maja extracted on the authority of Abu Hurayra that the Messenger of Allah (saw) said: “There are three utilities which cannot be monopolised: water, pasture and fire.” It was also reported on the authority of Al-Hassan on that od Samura that the Messenger of Allah (saw) said: “The hand is liable for what it has taken until it is given back.” There are many other rules to this effect. This serves as clear evidence that they are obligated to abide by the branches.

Furthermore, the obligation to abide by the foundation is in itself an obligation to abide by the branch; for the obligation to abide by the Salat entails the obligation to abide by the prostration, the recitation, the standing and so on. The Kafir is obligated to abide by the foundation, thus he is obligated to abide by the branch. As for the non acceptance of some branches from them such as Salat and fasting for instance, this is because their condition is the embracing of Islam; thus they would not be accepted of them until the condition is fulfilled. However, this does not mean that it is not obligatory upon them. As for the fact that they are not commanded to perform certain branches such as Jihad for instance, despite the fact their performance does not necessitate embracing Islam, i.e. it has not been made a condition, this is because Jihad is fighting the Kuffar for their Kufr, and the Thimmi is Kafir, thus it is inconceivable for him to fight the Kuffar for their Kufr; otherwise it would be permitted for him to fight himself. Therefore, he is not obligated to perform Jihad. However, if he accepts to fight a Kafir other than himself, it will be accepted of him, but he will not be forced into it, and this does not mean that he is not commanded by Allah (swt) to perform it. This is as far as them being obligated to abide by the rules of Islam is concerned. As for the fact that the ruler should implement all the rules of Islam upon them, this is reflected in Allah (swt) saying: [5-48] “So judge between them by what Allah has revealed and do not follow their desires away from the Truth.” T.M.Q. Allah (swt) also says: [5-49] “And judge between them by what Allah has revealed and do follow their desires, and beware of them lest they seduce you from some of what Allah revealed to you. If they turn away, be sure that Allah’s purpose is to punish them for some of their crimes; and truly most men are rebellious.” T.M.Q.

Allah (swt) also says: [4-105] “We have revealed the Book to you with the Truth, so that you may judge between people by what Allah has shown you, and do not be an advocate for those who betray their trust.” T.M.Q. This is a general address that includes Muslims and non Muslims alike, because the word “people” is general: “So that you may judge between people…” As for His saying (swt) [5-42] “They are fond of listening to falsehood and devouring anything forbidden. If they do come to you, either judge between them or decline to interfere.” T.M.Q. This means that if one were to come to the Islamic State from abroad, seeking the arbitration of the Muslims, in a dispute with another Kafir or other Kuffar, the Muslims in this case are given the choice of either judge between the disputing parties or decline to do so. The verse was revealed concerning those whom the Messenger of Allah (saw) had made peace with and signed treaties with from among the Jews of Madinah, who were living as tribes and they were considered as other states. They were not under the authority of Islam; they were rather another state. Thus he (saw) had signed treaties with them. However, if they were under the authority of Islam, such as the Thimmi, or if they came as asylum seekers, it would be forbidden to judge between them by other than Islam; and he who refused to refer to the rule of Islam, the ruler would force him and would punish him for it. It is forbidden to conclude an indefinite Thimmah with the Kuffar unless two conditions are fulfilled. That they adhere to paying the Jizyah each year and that they abide by the rules of Islam, which the denotes the acceptance of what is enforced upon them in terms of executing orders and abstaining from committing a prohibition. For Allah (swt) says: [9-29] “ Until they pay the Jizyah with willing submission and feel themselves subdued.” T.M.Q. i.e. until they submit to the rules of Islam. The Messenger of Allah (saw) used to implement the rules of Islam upon them. Muslim extracted in his Sahih on the authority of Ibnu Omar that the Messenger of Allah (saw) stoned to death a Jewish man and a Jewish woman for committing adultery. Bukhari extracted on the authority of Anas Ibnu Malik who said: “A girl came out in Madinah wearing ornaments, so a Jewish man struck her with a stone. She was brought to the Messenger of Allah (saw) while she was still alive, and the Messenger of Allah (saw) asked her: “Did so and so strike you?” Upon this she raised her head. He (saw) asked again: “Did so and so strike you?” She again raised her head denying that. So the Messenger of Allah (saw) asked her a third time: Did so and so strike you?” She lowered her head, agreeing this time. Upon this the Messenger of Allah (saw) summoned him and killed between two stones.” Those Jews were subjects of the Islamic State. Also, the Messenger of Allah (saw) wrote to the people of Najran who were Christians saying: “He who deals in usury from amongst you, he shall be denied the Thimmah.” All this serves as evidence about the obligation to implement all the rules of Islam upon the subjects without any difference between Muslims and non Muslims. It is on this basis that Clause A of the article has been drafted.

As for clause B, the general order pertaining the implementation of all the rules of Islam, mentioned in Allah’s (swt) saying: [5-48] “And Judge between them by what Allah has revealed.” T.M.Q. ; this general rule has been specified by Shari'ah, thus excluding the Aqeedah the embrace, the rules which are to them a matter of faith and the rules pertaining the actions which the Messenger of Allah (saw) has allowed them to perform. The Aqeedah as well as all of these rules have been made an exception by Islam through a host of clear texts. Allah (swt) says:[2 -256] “There is no compulsion in the Deen” T.M.Q.and the Messenger of Allah (saw) said: “He who has embraced Judaism and he who has embraced Christianity, they should not be coerced away from their faith.” Hence, any action, which to them is considered as a matter of faith, we should not interfere with them and we should allow them to practise what they believe, even if this were not in our Deen part of Aqeedah matters. Also any action which the Messenger of Allah (saw) allowed them to perform, such as drinking alcohol, and getting married, we should also not interfere with them in regard to these actions.

As for clause C of this article, Islam has decreed a host of rules pertaining the apostate, one of which is that he should be killed if he does not repent, for the Messenger of Allah (saw) said: “Kill the one who changes his Deen.” In the narration of Bukhari on the authority of Ikrimah who said: “A group of apostates were brought to the Amir of the believers Ali ® so he burnt them; Ibnu Abbas heard of this and said: If I had been him, I would not have burnt them because the Messenger of Allah (saw) has prohibited this by saying: “Do not punish with the punishment of Allah.” I would have killed them because the Messenger of Allah (saw) said: “He who changes his Deen must be killed.”:

Anas reported: “So I came to Omar® who said: O Anas, what happened to the six from Bakr Ibnu Wa’il? So I said: O Amir of the believers, they were killed in the battle. Upon this Omar ®recited Allah’s (swt) saying: “Inna Lillahi Wa Inna Ilayhi Raji’un.” So I said: “Could they have been dealt with by other than death? He said: “Yes, I would have invited them to Islam and had they refused, I would have thrown them in jail.” i.e. until they repented, and if they did not they would be killed. This is so because the apostate would be invited to Islam and all the means of repentance would be exhausted and if he still refused he would then be killed; an apostate should not be killed just for apostatising.

In the narration of Ahmed in his Masnad, on the authority of Abu Burdah, it was reported that Muath Ibnu Jabal joined Abu Moussa in Yemen. When he reached him, he noticed a man who was tied up; so he asked: “What is this.” Abu Moussa replied: “He had been a Jew, he then embraced Islam and then he Judaised again.” Upon this Muath said to him: “By Allah I shall not sit until his neck is struck. So his neck was struck and upon this Muath said: “The Messenger of Allah (saw) has decreed that:“He who revokes his Deen must be killed.” Or he (saw) said: “Kill the one who changes his Deen.”

This is as far as the apostate himself is concerned . As for his children who are born as non Muslims, in other words, if a Muslim were to apostate from Islam, escape capital punishment and continue to embrace the faith to which he apostatised, i.e. continue to be a Christian, or a Jew or a polytheist, and if he were then to have children while retaining this status, thus his children are born as Christians or as Jews or as polytheists, would his children be considered as apostates, and would they be treated as apostates, or would they be considered as being of the faith they had at birth?

The answer to this is that the children of the apostate who are born before their father’s apostasy are considered as Muslims without any doubt; and if they were to follow their father and apostate as well, they would treated as apostates. Whereas if they were born after he had apostatised, from a disbelieving or an apostate wife, these children would considered as Kuffar and not as apostates, thus they would be treated just like the people of the faith they inherited at birth are treated. Hence, every child bornafter his father’s apostasy from a disbelieving wife or an apostate wife, he or she would be judged as Kafir for he would be born from two disbelieving parents. Therefore, if the two parents became Jews or Christians, i.e. from the people of the book, he would treated as the people of the book would be treated, and if the two parents became polytheists, he would be treated as a polytheist. This is so because Ibnu Mas’ud reported that when the Messenger of Allah (saw) wanted to execute Uqbah Ibnu Abi Mu’it, the latter said: “What with the children?” He (saw) said: “Hell fire.” In another narration : “Hell fire to them and to their father.” Abu Dawood reported on the authority of Amru Ibnu Murrah on that of Ibrahim who said: “Al-Dhahhak Ibnu Qays wanted to appoint Masruq as Amil (governor), so Umarah Ibnu Uqbah said to him: “Do you want to appoint a man whose father was among the killers of Uthman?” Upon this Masruq said to him: “ Abdullah Ibnu Mas’ud, whose report is to us trustworthy, told us that when the Messenger of Allah (saw) wanted to execute your father who said: “What happens to the children?”, He (saw) said to him: “Hell fire.” Therefore, I have accepted for you the predicament that which the Messenger of Allah (saw) had accepted for you.”It was also authenticated in Sahih Bukahri, in the section of The people of the Household, in the book of Jihad, on the authority of Ubaydullah on that of Ibnu Abbas on that of Al-Sa’ab Ibnu Jathama ® who said: “The Messenger of Allah (saw) passed by Al-Abwa’ or by Waddan and he (saw) was asked about the people of the Household who used to be raided by the polytheists and take their women and children; he said: They are of them.” Therefore, every child born to two disbelieving parents is considered a Kafir and the rule pertaining Kuffar applies to him.

Hence, those who apostatised from Islam and became non Islamic sects, such as the Druze, the Bahai’, the Qadiani and the like, they are not treated as apostates because they are not so; thus they are judged as Kuffar and will be treated as such. Also, since they have not apostatised to a faith from among the people of the book, i.e. they have not apostatised to Christianity or to Judaism, they will be therefore treated as polytheists. Hence, their slaughtered meat will not be eaten and their women will not be wedded. This is so because the Messenger of Allah (saw) said about the Magi of Hajar: “Treat them like the people of the book, but do not eat their slaughtered meat and do not wed their women.” Imam Malik reported in Al-Muwatta’ on the authority of Ja’afar Ibnu Ali on that of his father that Omar Ibnul-Khattab ® mentioned the Magi and said: “I do not know how to deal with them.” Upon this Abdul-Rahman Ibn Auf said: “I bear witness that I heard the Messenger of Allah (saw) say: “Treat them as you treat the people of the book.”

As for those who apostatised from Islam and became Christians, as is the case in Lebanon with the family of Shihab, this family’s forefathers were Muslims and they apostatised to Christianity, and their children were born as Christians, these people and their like will be treated as people of the book.

As for clauses D and E, their evidence is derived from the fact that the Messenger of Allah (saw) allowed the Jews and the Christians to drink alcohol and accepted their marriages and divorces proceedings; thus his acceptance (saw) serves as a specification of the general rule. However, the approval of the Messenger of Allah (saw) with regard to the Kuffar’s marriage is given only when the two spouses are Kuffar; but if the husband were Muslim, and if the wife were either Christian or Jewish, the rules of Shari'ah would then be applied upon both of them. It is not feasible for the wife to be Muslim and the husband to be Kafir, for this is unlawful. Allah (swt) says: [60-10] “Then do not send them back to the Kuffar, they are not lawful wives for them nor are the Kuffar lawful husbands for them.” T.M.Q.

Therefore, it is forbidden for a Muslim woman to marry a non-Muslim, and if she did, her marriage would be unlawful.

As for clause F, the evidence pertaining the implementation of all the rules of Islam is derived from the fact that the Kafir is obligated to abide by the foundations and the branches, thus he is commanded to submit to all the rules of Islam. This is general, and it includes the Thimmi and the non Thimmi from among those who live under the authority of Islam. Hence, all the Kuffar who enter Dar-al-Islam must be subjected to the rules of Islam, apart from the Aqeedah matters and the rules related to Aqeedah matters, as well as any action which the Messenger of Allah (saw) allowed them, whether these Kuffar were Thimmi, covenantors or asylum seeker, (i.e. refugees).

The ambassadors and their likes are excluded from this and the rules of Islam would not be implemented upon them, for they would be given diplomatic immunity. This is so because Ahmed reported on the authority of Abu Wa’il who said: “Abdullah said when Ibnul Nawwaha was killed: “This one and Ibnu Uthal had once come to the Messenger of Allah (saw) as envoys of Musaylima the liar and the Messenger of Allah (saw) said to them:“Do you bear witness that I am the Messenger of Allah?” They said: “We bear witness that Musaylima is the Messenger of Allah.” Upon this the Messenger of Allah (saw): “If I were to kill an envoy I would strike your necks.” Since then, a tradition has been established stipulating that the envoy does not get killed. As for Ibnu Uthal, Allah (swt) has taken care of him, as for this one he remained immune until Allah enabled us to slay him now.” This Hadith indicates that it is forbidden to kill the envoys who are dispatched by the Kuffar, and likewise all the other rules. However, this is exclusively applicable upon those who have the capacity of an envoy, such as the ambassador and the “Chargé d'affaires” and the like. As for those upon whom the capacity ofan envoy does not apply, such as the Consul and the Commercial Attaché and the like, they would not have any immunity, for they do not have the capacity of an envoy. This matter should be referred to the convention, because it is a terminological expression whose reality should be perceived by way of looking into the convention, and it is part of establishing the Manat (reality) i.e. establishing whether they fit the description of envoys or not.

Monday, September 22, 2008

The following is from the draft english translation of the Arabic book مقدمة الدستورأو الأسباب الموجبة له (Introduction to the constitution and the evidences that make it obligatory) published by Hizb ut-Tahrir 1382 Hijri (1963 CE). Please refer to the original Arabic for accurate meanings. Please note some of the adopted opinions of the Hizb have changed since the time the book was published so any of the adopted literature published after this book which contradicts what is mentioned in this book abrogates those specific points.

Articles 5 & 6

-All citizens of the Islamic State enjoy the Shari'ah rights and duties.

-The State is forbidden from discriminating between the individuals in terms of rule, judiciary and management of affairs or anything similar. Every individual should be treated equally regardless of race, Deen, colour or anything else.

Explanation and evidences:

These two articles have been drafted in accordance with the rules of the Thimmi and in accordance with the rules pertaining Dar-al-Islam and Dar-al-Kufr. As for the Thimmi, he is he who embraces other than Islam and becomes a citizen of the Islamic State while adhering his faith which is other than Islam. The word Thimmi is derived from the word Thimmah, meaning the oath. Hence, the Thimmi are those to whom we give an oath to treat them according to the terms of peace we made with them, and to proceed in their treatment and in managing their affairs according to the rules of Islam.

Islam has come with several rules pertaining the people of Thimmah, in which it guaranteed for them the rights of citizenship and the imposed upon them the duties of citizenship. Islam also outlined that the Thimmi enjoy the same justice we enjoy and that they should abide by the same rules which we abide by. As for that which they enjoy in terms of justice and fairness, this is derived from the general command reflected in Allah (swt) saying: [4-58] “And if you judge between people that you judge with justice; truly how excellent is the teaching Allah gives you, for Allah is He Who hears and sees everything.”

Also in His (swt) saying: [5-8] “And let not the hatred of others to you to make you swerve to wrong and depart from justice. Be just, that is next to piety and fear Allah, for Allah is well acquainted with all that you do.”

It is also reflected in Allah (swt) saying pertaining the judgement between the people of the book. [5-42]: “If you judge, judge with equity between them; for Allah loves those who judge in equity.”

As for abiding by that which we abide by, this is derived from the actions and sayings of the Messenger of Allah (saw). He (saw) used to exact the same punishment upon the Kuffar and the Muslims. The Messenger of Allah (saw) punished a Jew by killing him for killing a woman. A Jewish couple were brought to the Messenger of Allah (saw) because they committed adultery, so he ordered their stoning to death.

The people of the Thimmah are given by Islam the same protection given to the Muslims. Ahmed extracted in his Masnad on the authority of Abdul-Rahman Ibnu Abi Bakra on that of his father that the Messenger of Allah (saw) said: “He who kills a covenanted person unjustly he shall not find the scent of heaven; its scent is found the distance of a hundred year march.”In the narration of Al-Tirmithi on the authority of Abu Hurayrah that the Messenger of Allah (saw) said: “He who kills a covenanted person enjoying the oath of Allah and the oath of His Messenger, he shall not smell the scent of Heaven; its scent is found the distance of a seventy year march.” Also, a Muslim who had killed a Jew was brought to the Messenger of Allah (saw), so he killed him and said: “We are the worthiest in fulfilling our oath.” People of Thimmah enjoy the same rights as those enjoyed by Muslims in terms of managing their affairs and securing their living. Bukhari extracted on the authority of Abu Moussa Al-Ash’ari ® that the Messenger of Allah (saw) said: “Feed the hungry, visit the poorly and free the prisoner.” Abu Ubaydah said: “Therefore, the people of Thimmah are excluded from Jihad, their prisoners are freed and if they are salvaged, they return to their Thimmah and their oath as free, and there are many Ahadith in this subject.” Abu Dawood extracted on the authority of Ibnu Abbas who said: “The Messenger of Allah (saw) made peace with the people of Najran on condition that they hand over to the Muslims 2000 garments, half to be handed in Safar and the rest in Rajab, also to lend them thirty shields, thirty horses, thirty camels and thirty of each type of weapons, which the Muslims would use in war and would guarantee their safe return; this in case there were a conspiracy or betrayal in Yemen; and on condition that no church of theirs is destroyed, no priest is banished. They would also not be coerced away from their faith provided they did not innovate any matter and they did not deal in usury.” The Messenger of Allah (saw) used to visit the poorly from amongst the Thimmi. Bukhari extracted on the authority of Anas ® that a Jewish valet who used to serve the Messenger of Allah (saw) was once taken ill, so the Messenger of Allah (saw) visited him. This indicates that it is permitted to visit them, be courteous and sociable with them. Ali ® was quoted as saying: “Truly they paid the Jizyah so that their wealth becomes like ours and so that their blood becomes like ours.” Bukhari also extracted on the authority of Amru Ibnu Maymun on that of Omar ® who said: “And commend him that bythe oath of Allah and the oath of His Messenger (saw), he should fulfil their oath towards them, to fight on their behalf and not to burden them with more than they could bear.” The Thimmi should not be interfered with in terms of their faith and their rituals, for the Messenger of Allah (saw) said: “He who has embraced Judaism and he who has embraced Christianity, they should not be coerced away from their faith.”

Therefore, the Thimmi are subjects of the State, like any other subjects, enjoying the rights of citizenship, protection, guaranteed living and fair treatment; also enjoying the right of being treated with kindness, leniency and clemency. They can join the Islamic armed forces and fight alongside the Muslims if they choose to do so, but they are not obliged to fight. They are viewed by the ruler and the judge in the same light as the Muslims are viewed without any discrimination in terms of managing their affairs and when implementing the rules of transactions and the penal code upon them. Therefore, the Thimmi enjoys all the rights, equally and exactly as those enjoyed by the Muslim; he is also expected to perform all the duties incumbent upon him, such as the fulfilment of the oath and the obedience of the State’s orders.

This is as far as the rules of the Thimmi are concerned. As for Dar-al-Islam and Dar-al-Kufr, the Messenger of Allah (saw) has deprived the Muslims, who live outside the Islamic State and who are not her subjects, of the rights enjoyed by the State’s subjects. Muslim extracted in his Sahih on the authority of Sulayman Ibnu Buraydah on that of his father who said: “Whenever the Messenger of Allah (saw) appointed anyone as Amir of an army or an expedition, he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He (saw) would say: “Conquer in the Name of Allah and in the Way of Allah. Fight against those who disbelieve in Allah. Conquer and do not embezzle the spoils; do not break your pledge and do not mutilate the dead bodies. Do not kill the children and if you encountered your enemies who are polytheists, invite them to three courses of action. If they respond to any of these, then accept it from them and withhold yourself from doing them any harm. Invite them to Islam; if they respond to you accept it from them and desist from fighting them. Then invite them to migrate from their household to the household of the Muhajireen and inform them that if they do so, they shall have all the privileges and obligations of the Muhajireen. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims, but they will not get any share from the spoils of war or Fai’ except when they actually perform Jihad with the Muslims…” This Hadith clearly indicates that he who does not migrate to Dar-al-Islam, he will not enjoy the citizenship rights even if he were a Muslim. The Messenger of Allah (saw) invited them to come under the authority of Islam so that they may enjoy what the Muslims enjoyed and undertake the obligations which the Muslims undertook, for he (saw) said: “Then invite them to migrate from their household to the household of the Muhajireen and inform them that if they do so, they shall have all the privileges and obligations of the Muhajireen.” This is a Shari'ah text stipulating that they should migrate to Dar-al-Islam in order to enjoy the same rights and fulfil the same obligations which apply to us, i.e. in order to be governed by the rules. Therefore, the Muslim who lives in Dar-al-Harb is not subjected to the rules; thus, he will not be granted the right of citizenship, for this can only be acquired by the individual if he moves to Dar-al-Islam, and he will be deprived of this right if he lived in other than Dar-al-Islam. The rules are also implemented upon the Thimmi who lives in Dar-al-Islam and he will be granted the right of citizenship because he has chosen to settle in Dar-al-Islam.

The individual’s residence in Dar-al-Islam or in Dar-al-Kufr is referred to as fellowship. Hence, a person’s fellowship means the household which he chooses as his residence; is it Dar-al-Islam or Dar-al-Kufr? if it were Dar-al-Islam, then the rules of Dar-al-Islam would be implemented upon it, and in this case a person would be a holder ofan Islamic fellowship. If it were Dar-al-Kufr the rules of Dar-al-Kufr would apply upon it, and the person living there would not be considered as holder of an Islamic fellowship. Therefore, he who takes up Dar-al-Islam as his residence, he will be holding the Islamic fellowship, whether he is a Muslim or a non Muslim.

It is forbidden to discriminate in any way between those who hold the Islamic fellowship, due to the generality of the evidences pertaining the ruling and judicial matters and management of affairs. Allah (swt) says: [4-58] “And if you judge between people that you judge with justice…” This is a general address that applies to all people, Muslims and non Muslims alike. Furthermore, the Messenger of Allah (saw) said: “The evidence must be submitted by the plaintiff and the oath must be delivered by the defendant who denies the charge.” This is also general and it applies to Muslims and non Muslims alike. Abu Dawood reported on the authority of Abdullah Ibn Zubayr who said: “The Messenger of Allah (saw) has decreed that the two disputing parties should both sit before the judge.” This is also general and it includes any two disputing parties, Muslims and non Muslims alike. In the narration of Bukhari, it was reported that Abdullah Ibnu Omar said: “I heard the Messenger of Allah (saw) say: “You are all guardians, and each one of you is responsible for his guardianship. The Imam is a guardian and he is responsible for his subjects.” The term “subjects” is general and it includes all the subjects, Muslims and non Muslims alike. Likewise, all the general evidences related to citizenship indicate that it is forbidden to discriminate between the Muslim and the non Muslim, or between the Arab and the non Arab, or between the white and the black. All the people who hold the Islamic fellowship should rather be treated equally, without any discrimination between them either by the ruler, in terms of looking after their affairs and in terms of protecting their lives, their honour and their wealth, or by the judge in terms of equality and justice.

بسم الله الرحمن الرحيمQuestion 1: It has been announced today the Asif Ali Zardari will take of oath of office today as President of Pakistan. Does this imply that Zardari is even keener top serve the US interests than Prime Minister Jeelani? If it is not so, why does the US have to support his candidature to be the president?

Answer:

1. Indeed both the men Zardari as well Jeelani are American pawns and under their control, both of them have asserted their keenness to further develop cooperation with the United States in its most important agenda of consolidating its stronghold & hegemony in the region under the garb of the so-called ‘War on Terror’. The statements and views of these two men have very loudly, clearly and categorically been made public. Moreover, the Americans actually control the army command and they were instrumental in the appointment of Ashfaq Parvez Kiyani to succeed Parvez Musharraf as the chief of army staff.

2. Raza Jeelani is of stronger personality and better placed to push American plans. As for Zardari, his weaknesses are well known and it is no secret that he is very corrupt, in fact in the political circles he is known only as the husband of Benazir Bhutto and not by his own name. By his own admission he has no political experience and has entered politics by virtue of being Benazir Bhutto’s husband! There are two compelling reasons as why has America supported and brought him to presidency:

First: To placate Britain and cool down the ardent pro-British wing of the Peoples Party; as Bhutto, the late wife of Zardari, had spent years of ‘exile’ in Britain during which the British were able to win over her loyalties, thus influencing many personalities of the Peoples’ Party. The fact that Zardawi is her husband is convenient for Britain, giving them hope that their work will get done in Pakistan, despite Zardawi's overt declaration of cooperating with the US and going along with them.

Second: There were indications that the prime minister ship in Pakistan was heading towards concentrating power & authority to itself and clip the wings of a future president. With Zardari at the helm, it is unlikely.

Question 2:

What is the truth behind the quartet summit in Damascus? How can Qatar be a part of it, Qatar and Syria have different loyalties; while Syria & Turkey have their loyalties to the United States, Qatar is pro-British.

Answer:

The aim of this summit is to keep the region cool by continuing the process of give-&-take negotiations until a new US administration is in place. This will keep the US bother-free of any untoward incident at a time when the US is busy in its presidential elections.Hence the US deputed Sarkozy to fill the vacuum in the region due to its preoccupation with elections. Sarkozy is very close to the Americans and their ally, the US relies on him to work for it by proxy.

Thus the most important outcome of the quartet summit in Damascus between Bashar al- Asad, Sarkozy, Erdogan, and the Amir of Qatar was to signal the Jewish state the importance of continuing the negotiations despite the resignation of Olmert. In this regard the Syrian president said: “We have proposed 6 points to Turkey and are awaiting their acceptance by Israel. Our response to the Israeli points will be positive and we will enter direct negotiations after the new US administration is in place.”

Certainly Erdogan and Asad are American pawns and the US administration uses them with French patronage to enter into negotiation with the Jewish state until the new US administration takes over and the US retains its hegemony and influence.

As for Qatar, it represents the British at the summit who guard the American and Jewish interests in a way that it becomes the preferred party in any negotiations or agreement or solutions in the region.

Friday, September 19, 2008

The Clarion Fund supported by friends of Israel has paid dozens of newspapers across the country including The New York Times to distribute the "Islam terror" DVD "Obsession" with their home delivery packages. The documentary showcases scenes of Muslim children being encouraged to become suicide bombers, interspersed with shots of Nazi rallies. New York Times Co. spokeswoman Diane McNulty justified its support for the DVD. She said: “We believe the broad principles of freedom of the press confer on us an obligation to keep our advertising columns as open as possible…”An estimated 28 million copies have been distributed so far, also through the mails and other magazines. The supporters of Israel believe that by distributing such material undecided American voters will vote for John McCain in the US general election scheduled for this November.

Making bus dawa in Seattle

Running on the sides of several Metro buses in Seattle, the advertisements say: "Q: Islam. A: You deserve to know," with a phone number and Web site. "We feel often Muslims don't have a voice," said Aijazi, one of about six people who helped coordinate the local effort to get the ads onto the outside of six Metro buses and the inside of about 25. About 10 local Muslims contributed to the nearly $5,000 campaign. "This is just a way to present the community with a source of information about Islam that comes from Muslims themselves," he said. A 2007 poll from the Pew Forum on Religion and Public Life showed that 58 percent of Americans surveyed said they knew little or nothing about Islam — a figure that's changed little since 2001. And Americans' attitude toward Muslims and Islam appears to have gotten slightly more negative in recent years. The same Pew poll showed that 43 percent of those surveyed had a favorable opinion of Muslims, down from 48 percent in 2004. Muslims in the West should not cower under the banner of fear; rather they should take every opportunity to expose the fallacies of Western liberalism and present Islam as the only alternative.

Britain unveils Shariah courts

On 14/9/2008 the Sunday Times reported that Islamic law had been officially adopted in Britain, with sharia courts given powers to rule on Muslim civil cases. The government has sanctioned the powers for sharia judges to rule on cases ranging from divorce and financial disputes to those involving domestic violence. Previously, the rulings of sharia courts in Britain could not be enforced, and depended on voluntary compliance among Muslims. It has now emerged that sharia courts with these powers have been set up in London, Birmingham, Bradford and Manchester with the network’s headquarters in Nuneaton, Warwickshire. Two more courts are being planned for Glasgow and Edinburgh. Politicians and church leaders expressed concerns that this could mark the beginnings of a “parallel legal system” based on sharia for some British Muslims. However, the reality is that the British government wants enforce its own version of Islam and having shariah courts at its disposal is one way of accomplishing this feat. The government has already introduced its version of the nikah contract, under which a wali amr is not a mandatory requirement. Hence, if a Muslims objected to this contract, his/her objection would be over ruled by Britain’s Shariah court.

Kill Muslims for fun

An Australian-made video game that encourages players to massacre Muslim people has caused furor amongst Muslims.”Muslim Massacre" is promoted as taking place after the United States "declares war" on the religion of Islam and encourages players to wipe out followers."Take control of the American hero and wipe out the Muslim race with an arsenal of the world's most destructive weapons," the "Muslim Massacre" Web site says. The targets appear as bearded men wearing normal clothes or characters in black outfits with facemasks. Later levels include suicide bombers and a "boss" opponent resembling Osama Bin Laden. So far no western government has taken any action. Had a Muslim produced a game about killing Jews for fun there would have been international outrage, condemnation and calls for boycott against those Muslim countries selling it.

Saudi clerics call for death penalty but remain silent about Saudi Arabia’s systems of kufr

A senior Saudi cleric has said that purveyors of horoscopes on Arab television should be sentenced to death. “The Muslim consensus is that the apostate’s punishment is death by the sword,” Sheikh Saleh al-Fozan told al-Madina daily. “Those who call in these shows should not be accorded Muslim rites when they die,” the prominent cleric added. Earlier Sheikh Lohaidan, another prominent cleric who is the head of Saudi Arabia’s Islamic shariah courts, told Saudi radio: “I want to advise the owners of these channels that broadcast programmes with indecency and vulgarity and warn them of the consequences. They can be put to death through the judicial process.” How ironic it is to find such scholars calling for stern punishments for indecency, but they remain silent at the kufr systems that pervade Saudi society.

Pakistani army unable to decide whether it wants to help or repel US forces

On 15/9/2008 the Pakistani media reported that Pakistani troops fired shots into the air to stop US troops crossing into the South Waziristan region of Pakistan. Local witness said that seven US helicopter gunships and two troop-carrying Chinook helicopters landed in the Afghan province of Paktika near the Zohba mountain range. US troops from the Chinooks then tried to cross the border. As they did so, Pakistani paramilitary soldiers at a checkpoint opened fire into the air and the US troops decided not to continue forward. Reports state that firing lasted for several hours. Local people evacuated their homes and tribesmen took up defensive positions in the mountains. However, a Pakistani military official in Islamabad confirmed there was firing but denied that Pakistani troops were involved. Later, military spokesman Athar Abbas said no incursion will be tolerated and military commanders were told to prevent any incursion into Pakistani territory. It is exactly this type of ambiguity that blights the reputation of the Pakistani army both at home and abroad. What is required is a firm response both in word and deed by the Pakistani army to dissuade the US crusaders from violating Pakistan’s sovereignty.

On 15/9/2008 the International Atomic Energy Agency reported that Iran had repeatedly blocked a UN investigation to probe allegations that it had tried to make nuclear weapons. The findings of the report were once again seized upon by western powers to portray Iran as a pariah state and a menace to its neighbors. America, France, Britain and Israel have raised the specter of a new set of sanctions to punish in their view Iran’s intransigence over its peaceful nuclear programme. White House spokesman Gordon Johndroe said, "We urge Iran to suspend its uranium enrichment and reprocessing activities or face further implementation of the existing United Nations Security Council sanctions and the possibility of new sanctions." French Foreign Ministry spokesman Eric Chevallier said, ”We have no other choice than to work in the days and weeks to come toward a new (UN) Security Council sanctions resolution”. Israel’s Prime Minister's Office spokesman Mark Regev said, “This is another clear signal that the Iranian regime is playing games with the international community with a policy of deception. … It is now incumbent upon the international community to ratchet up the pressure on Teheran."Iran on the otherhand defended its stance and rebuffed American claims about its peaceful nuclear programme. "We do not think there should be an open forum so America can bring up a new claim every day and pass it on to the agency, expecting Iran to address any claim," said Alaeddin Borujerdi, head of parliament's national security and foreign affairs commission. Iran has every right to be angry. There is no tangible evidence that Iran has a nuclear weapons programme. A number of prestigious western think tanks and intelligence agencies have unequivocally stated that Iranian nuclear bomb is many years away. Furthermore, the recent IAEA report suggests that Iran is at least 2 years away before it will possess enough uranium to make a bomb—even then the process is tedious to master and many observers predict it will take years.

Over the past 5 years, the bellicose natures of US-Iran relation have followed a well trodden trajectory and the tiff over Iran’s nuclear programme and the ascendency of Ahmadinejad has played a pivotal role. That is to say fiery rhetoric employed by Washington and Tehran interwoven with covert collaboration between the two, has resulted in America consolidating its presence in the region. The pacification of Iraq and Western Afghanistan, new security arrangements with the Gulf countries, impetus behind the deployment of US missile shield programme in Europe are some of the benefits accrued by US policy makers. Even now, Iranian air force exercises, the Revolutionary Guards new responsibility to defend the Persian Gulf and US navy maneuvers in the Gulf should be viewed within this context.

Increasingly, behind the scenes there are growing signs that US-Iranian relations are heading towards normalization. The presence of William Burns in the Geneva talks in July, the prospects of the establishment of a US diplomatic mission in Tehran and Obama’s repeated mantra of engagement with Iran signal a warming of relations. On Monday, five former US Secretaries of State among them Madeleine Albright, Colin Powell, Warren Christopher, Henry A. Kissinger and James A. Baker III supported Obama’s call for greater engagement with Iran. The only sticking point for American policy makers is Israel’s insistence on neutralizing Iran’s imagined nuclear threat. Hitherto, America has snubbed Israeli advances to attack Iran. America played down Israel’s show of air power over the Mediterranean a few months ago, and has refused to sell the powerful GBU-29 bunker-busters bombs. Nonetheless, the decision to sell GBU-39 bomb a smaller version is America’s way of assuaging Israel’s concerns. With the Bush administration embroiled in election fever, it is unlikely that the US will be at war with Iran. In fact the opposite is likely to happen—warming of ties between the US and Iran is on the cards.

The following is from the draft english translation of the Arabic book مقدمة الدستورأو الأسباب الموجبة له (Introduction to the constitution and the evidences that make it obligatory) published by Hizb ut-Tahrir 1382 Hijri (1963 CE). Please refer to the original Arabic for accurate meanings. Please note some of the adopted opinions of the Hizb have changed since the time the book was published so any of the adopted literature published after this book which contradicts what is mentioned in this book abrogates those specific points.

The Khalifah does not adopt any specific Shari'ah rule in matters related to rituals except in Zakat and Jihad, nor does he adopt any thought from among the thoughts related to the Islamic Aqeedah.

Explanation and evidences:

Evidence of this article is derived from the fact that the adoption is in itself Mubah for the Khalifah and not obligatory upon him. Just as he is entitled to adopt certain rules, he is also entitled to refrain from adopting certain rules. It is not matter which he imposes upon people, because it is not them who adopt, it is rather a matter that concerns him only; thus he is entitled to either adopt or to abstain from adopting. He is entitled to act according to what he deems fit. It emerged from the events of Al-Ma’mun, pertaining the Fitna (strife) of the creation of the Qur’an, that adoption in the thoughts related to Aqeedah matters has caused problems to the Khalifah and Fitna amongst the Muslims. It also emerged from the Fatimide’s adoption of Imam Ja’afar’s school of thought that this caused discontent amongst the followers of other schools of thought and a resentment towards this type of adoption, especially in the opinions related to Aqeedah matters and the opinions related to rituals. Therefore, the Khalifah deems it fit to abstain from adopting in matters related to Aqeedah and in rules related to rituals in order to avoid problems and in order to observe the consent and the tranquillity of the Muslims. Hence, the Khalifah chooses not to adopt in these two matters and Shari'ah has not made it an obligation upon him to adopt; thus he may choose not to adopt. Abstaining from adopting in matters of Aqeedah and in rituals does not mean that it is forbidden for the Khalifah to adopt in them, it rather means that the Khalifah chooses not adopt, for he can either adopt or abstain from adopting. Thus he may choose not to adopt. That is why the article stated that the Khalifah does not adopt rather than stating that the Khalifah is forbidden from adopting, which indicates that he may choose not to adopt.

This is as far as the evidence of the Article is concerned. As for choosing to abstain from adopting in Aqeedah matters and in rituals, this is based upon two issues: The hardship caused by coercing people to follow a specific opinion related to Aqeedah matters and the fact that what prompts the Khalifah to adopt is in fact the management of the Muslims’ affairs by one single opinion and the preserving of the unity of the State and the unity of the rule. Hence, he adopts in matters related to relationships between individuals and related to public matters and he does not adopt in matters related to relationship of man with his God.

Tuesday, September 16, 2008

Five bombs exploded in quick succession in crowded markets and streets in the heart of Delhi, India on 13th September 2008, killing at least 23 people and injuring scores more. As is common the government and media started pointing fingers towards the Muslim community citing proof of a dubious email received claiming responsibility.

It is most likely that these bombings as well as those undertaken in recent times in Jaipur, Ahmedabad, Surat and Bangalore were orchestrated by the Bharatiya Janata Party (BJP) with the aim of strengthening their position looking ahead towards the upcoming general election due by May 2009.

There are various evidences that point to this:

1. The reaction of the leaders of the BJP towards the bombings. Instead of taking a conciliatory tone as is normal in a time of crisis, the leaders of the BJP clearly used the event as a pretext to attack the ruling Congress party. The notorious Chief Minister of Gujarat, Narendra Modi said, “Ten days ago, when I met the prime minister, the home minister (Shivraj Patil) and the National Security Advisor (M.K. Narayanan) in New Delhi, I had specifically informed them that the terrorists being interrogated by the Gujarat police had indicated Delhi was going to be their next target.” Lal Krishna Advani, the BJP’s Prime Ministerial candidate said, “The refrain of the UPA government had been to blame the Intelligence Bureau (IB) all along for various blasts. This time, the government can’t even tell that the Delhi blasts took place due to intelligence failure. Our Gujarat chief minister had already forewarned them”.

This directly contradicts the statements reported in the press of the Gujarat police, “We had no inkling of any plot for the Delhi blasts in the near future from the interrogation of SIMI activists so far. We knew they were desperate and they would be doing it at some other place,” said Ashish Bhatia, joint commissioner of police (Crime Branch) of Ahmedabad, reported by Indo-Asian News Service (IANS). Assistant Commissioner of Police (Crime Branch) R.V. Ansari said: “No clues. Absolutely no clues came of the Delhi angle during interrogation of the SIMI activists by Ahmedabad crime branch.”

Furthermore on Monday 15th September the BJP demanded that Shivraj Patil be sacked as the home minister for failing to control terrorist attacks in the country. “Under the UPA (United Progressive Alliance) government, the home ministry is conducting itself in a criminally negligent manner,” BJP spokesperson Ravi Shankar Prasad told reporters.

It is well known that the BJP and its mother organisation Rashtriya Swayam Sevak Sangh (RSS) orchestrates violence in order to increase their chances in elections, it is established that they were behind the massacres in Gujarat in the past. The recent violence in Karnataka, a BJP ruled state where Hindu mobs have destroyed Churches and have attacked Christians on the pretext that they are converting Hindu’s. Former Director General of Police F T R Colaso said as quoted by NDTV website on September 16th, "We suspect that this could be the BJP agenda to target the minorities, particularly the Christians because we are a very soft target, unlike others who may retaliate against them we know. We feel because of this we are being picked upon by these extremist Sangh Parivar elements under the patronage of the BJP as a whole."

The Press Trust of India on September 15th reported that Former Prime Minister H D Deve Gowda said, "Chief Minister B S Yeddyurappa has lived upto his promise that he would implement a 'Gujarat Model' in the state".

It is likely that such communal violence will continue and more bombings may also take place before the general election.

2. Besides dubious emails signed by an unknown group ‘Indian Mujahideen’ there is no evidence that any Muslim group is behind the bombings. Despite the repeated blame by the BJP upon the Students Islamic Movement of India (SIMI) there is no real evidence to implicate them. In fact on August 5th 2008 Justice Geeta Mittal of the Delhi High Court had lifted the ban on SIMI on the grounds that the evidence against the outfit was too weak to justify the extension of ban under Unlawful Activities (Prevention) Act for allegedly indulging in terrorist and anti-national activities. Although the ban has been extended until the case is heard in the Supreme Court, the fact that the Delhi High Court found no sufficient evidence to continue the ban demonstrates that the claims of the BJP and others are false.

Whilst it is true that Prime Minister Manmohan Singh is more pro-American than the Congress Prime Ministers of the past, it is clear that America backs the BJP. The Congress Party openly stated its disdain for the relationship between the BJP and USA. In its election manifesto under ‘Security, Defence and Foreign policy, The Congress Agenda’ it states:

“Of equal concern has been the BJP/NDA Government’s policies towards the USA. They have been charcterised by a lack of transparency. Till this day, the country has never been taken into confidence about the outcome of several rounds of discussions which Shri Jaswant Singh as Minister of External Affairs had with Mr. Strobe Talbott, Deputy Secretary of State of the USA. Sadly, a great country like India has been reduced to having a subordinate relationship with the USA where the USA takes India for granted. This is the result of the BJP/NDA Government’s willingness to adjust the US priorities and policies without giving due attention to India’s own vital foreign policy and national security interests. The declaration of Pakistan as a non-NATO ally by the USA recently exposed the BJP’s claim of a “paradigm shift” in Indo-US relations. This declaration caught the Government of India by surprise. The subsequent protests by the Government of India have been very weak and have lacked credibility and conviction. The BJP/NDA Government has failed to take the country into confidence about the national security implications of the new tie-up between Pakistan and the USA. It has also failed to dispel the widely-held fears that India has accepted the mediator role for the USA in Indo-Pakistan relations.”

This should not give anyone the impression that Congress is independent of the foreign powers or that its policies are better. The recent brutal murder of many innocent Muslims during the Amarnath land dispute uprising as well as the continued oppression in the state of Kashmir under this Congress government is evidence enough of this.

Monday, September 15, 2008

The following is the english translation of two articles from the Arabic magazine, Al-Waie Rajab & Sh'aban 1429 hijri (2008) issue:

بسم الله الرحمن الرحيم
Nusrah: The Shara’i Method to Assume Authority
It is enjoined upon the people of power.By Abu Taqi Al Shami

Allah (swt) has bestowed the early Muslims with His honour, decreed rewards for them, and mentioned their praise in the Great Book. He (swt) mentioned each of the two brotherly groups, who embarked upon a great endeavour, and referred to them as Muhajirin and Ansar (the Immigrants and the Sponsors), which means the people who under took Hijrah and those who offered them the Nusrah. The Hijrah itself was the declaration of the state and migration to the land or abode of Islam (Dar ul Islam), while the Nusrah was created for Hijrah and for establishing the Dar ul Islam. Without the Nusrah and the Ansar, there could be no Hijrah or Muhajirin. Therefore, how can a Muslim, who very often recites the Quran and therein comes across the virtues of the Muhajirin and Ansar, continue to ignore the virtues of Hijrah and Nusrah?

Since we are discussing Nusrah which followed the Hijrah, it becomes inevitable to refer to the biography of the Prophet (saw) and follow his example. The Prophet (saw)’s efforts in Makkah were directed at establishing an abode of Islam (Dar ul Islam), he treaded clearly defined path with properly calibrated milestones which could later be imitated by later generations when the Dar ul Islam ceases to exist and in fact following these well laid tracks will be mandatory in working towards establishing the Dar ul Islam. In fact the re-emergence of Dar ul Islam has been mentioned by the Prophet (saw) in Ahadeeth where he also gave glad tidings of the return of the Khilafah.
In the tenth of the Prophethood, which is three years prior to the Hijrah, after the death of the Prophet (saw)’s uncle Abu Talib who provided some measure of Nusrah and protection which enabled the Prophet to safely carry the call of Islam, and the Prophet (saw) realised that the society in Makkah was neither affected by the call of Islam nor there was any public opinion for Islam and its concepts. It was in this phase that Allah (swt) ordered him (saw) to seek Nusrah. Nusrah means good support, in the lexicons, Nasr means supporting the victims of injustice, while Ansar means a group of those who provide support and succor to the oppressed. Under the chapter titled: Efforts of the Prophet (saw) to seek Nusrah from the tribe of ‘Thaqeef’, in Seerat ibn Hisham, it is reported:

It is therefore established that the command to approach the Arab tribes and seek their support, as well as the timing of this approach came from Allah (swt) as is evident from the narration of Ali ibn Abi Talib (r.a) above. The timing of this command coincides with the loss of protection & support of the Prophet (saw). He was no longer safe and protected, the Quraysh would not allow him to carry the call of Allah, and at the same time the Prophet had no hopes that the society in Makkah would accept his authority since the public opinion itself in Makkah was not favourable to Islam. Thus the Prophet was ordered to seek Nusrah at that point in time in order to make encourage the da’wah and bring Islam to position that befits it in terms of ruling, authority and a comprehensive implementation of its Ahkam. The Prophet (saw) began this task of seeking the Nusrah from Ta’if which was counted among the most powerful entities in the Arabian Peninsula at the time. In fact it rivaled the Quraysh in terms of strength, prestige and position. This is what was stressed by Walid ibn Mughairah when he refuted the revelation of Quran on Muhammad (saw) and not upon the nobles of Makkah & Ta’if. Allah (swt) then revealed the ayah:

(وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْءانُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ)
“And they say: "Why is not this Qur'ân sent down to some great man of the two towns (Makkah and Tâ'if)?" [TMQ: al Zukhruf: 31]

The strength of the people of Ta’if is evident by the fact that even after the Islamic state was later established, Ta’if was not conquered by ease, it was under siege resulting in heavy casualties on both sides and canons had to be fired to break their resistance. The Prophet (saw) proceeded to Ta’if intending to meet their chieftains and nobles, he met three of them and talked to them about Islam and Nusrah. He returned disappointed from there due to the rejection of Nusrah by the tribal heads. This was the beginning. The Prophet returned from Ta’if and stayed with al Mut’im ibn ‘Adai on the outskirts of Makkah and began to approach the powerful leaders of other Arab tribes during the hajj seasons. These tribal leaders were in effect the heads of governments in our times. In Seerat ibn Hisham, under the chapter about the Prophet (saw) approaching the tribes, Ibn Ishaq says:

ثُمّ قَدِمَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) مَكّةَ، وَقَوْمُهُ أَشَدُّ مَا كَانُوا عَلَيْهِ مِنْ خِلاَفِهِ وَفِرَاقِ دِينِهِ إلاّ قَلِيلاً مُسْتَضْعَفِينَ مِمّنْ آمَنَ، فَكَانَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) يَعْرِضُ نَفْسَهُ فِي الْمَوَاسِمِ إذَا كَانَتْ عَلَى قَبَائِلِ الْعَرَبِ يَدْعُوهُمْ إلَى اللّهِ، وَيُخْبِرُهُمْ أَنّهُ نَبِيّ مُرْسَلٌ، وَيَسْأَلُهُمْ أَنْ يُصَدّقُوهُ وَيَمْنَعُوهُ حَتّى يُبَيّنَ (لَهُمْ) اللّهُ مَا بَعَثَهُ بِهِ"
“The Prophet (saw) came to Makkah but his people (the Quraysh) were even more severe than before except the few who had embraced Islam. The Prophet (saw) would approach the tribes during the hajj season and call them to Allah, inform them that he was the Messenger sent by Allah and urge them to believe in him and protect him until Allah manifests for them what He (swt) has sent down.”

The books of seerah show that the Prophet (saw) during the hajj season approached anyone who occupied a position of honour and was powerful. In seerat Ibn Hisham, under the chapter “the Prophet (saw) approaching the Arabs during the seasons”, it says: “Ibn Ishaq said:
: فَكَانَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) عَلَى ذَلِكَ مِنْ أَمْرِهِ، كُلّمَا اجْتَمَعَ لَهُ النّاسُ بِالْمَوْسِمِ أَتَاهُمْ يَدْعُو الْقَبَائِلَ إلَى اللّهِ وَإِلَى الإِسْلاَمِ، وَيَعْرِضُ عَلَيْهِمْ نَفْسَهُ وَمَا جَاءَ بِهِ مِنْ اللّهِ مِنْ الْهُدَى وَالرّحْمَةِ، وَهُوَ لا يَسْمَعُ بِقَادِمِ يَقْدَمُ مَكّةَ مِنْ الْعَرَبِ لَهُ اسْمٌ وَشَرَفٌ، إلا تَصَدّى لَهُ فَدَعَاهُ إلَى اللّهِ وَعَرَضَ عَلَيْهِ مَا عِنْدَهُ"
“The Prophet (saw) persistently pursued this matter whenever people met him during the (hajj) seasons, he called the tribes to Allah and to Islam and presented himself to them as well as what guidance was revealed by Allah (swt). The Prophet (saw) heard of no one of some significance and nobility visiting Makkah except that he called him to Allah and presented his call to him.”

The books of Seerah inform us that the Prophet visited Bani Kalb at their place and they refused to accept him, he came over to Bani Hanifah of al Yamamah at their place and they behaved very rudely like no other Arab tribe. The Prophet called on Bani ‘Aamer ibn Sa’sa’ and refused unless he gave them the authority after him which the Prophet (saw) rejected. He then visited Bani Kindah of Yemen at their camp and they also demanded authority after him and so the Prophet rejected their Nusrah. He called on Bakr bin Wa’il at their camps; they refused to protect the Prophet (saw) because they were in the vicinity of Persia. When the Prophet (saw) visited Bani Rabee’ah’s camp, they did not answer. The Prophet (saw) called on Bani Shaiban at their camps who also were in close vicinity of Persia. Bani Shaiban offered to protect the Prophet (saw) from the Arabs but not the Persians, so the Prophet (saw) replied to them:
«ما أسأتم الرد إذ أفصحتم بالصدق، إنه لا يقوم بدين الله إلا من حاطه من جميع جوانبه»
“Your eloquence of the truth amounts to its rejection. No one stands by the deen of Allah except the one who covers all its aspects.” The Prophet (saw) continued to seek Nusrah despite the refusal of several tribes; he did neither waver, nor despaired nor changed his course. ‘Zaad al Ma’ad’ reports from al-Waqidi who says:

«وَكَانَ مِمّنْ يُسَمّى لَنَا مِنْ الْقَبَائِلِ الّذِينَ أَتَاهُمْ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) وَدَعَاهُمْ وَعَرَضَ نَفْسَهُ عَلَيْهِمْ بَنُو عَامِرِ بْنِ صَعْصَعَة، وَمُحَارِبُ بْنُ حصفة، وَفَزَارَةُ، وَغَسّانُ، وَمُرّةُ، وَحَنِيفَةُ، وَسُلَيْمٌ، وَعَبْسُ، وَبَنُو النّضْر،ِ وَبَنُو الْبَكّاءِ، وَكِنْدَةُ، وَكَلْبٌ، وَالْحَارِثُ بْنُ كَعْبٍ، وَعُذْرَةُ، وَالْحَضَارِمَةُ، فَلَمْ يَسْتَجِبْ مِنْهُمْ أَحَدٌ."
“The tribes known to us whom the Prophet (saw) approached and called them are Banu ‘Aamer ibn Sa’sa’, Muharib ibn Hafsah, Fazarah, Ghassan, Murrah, Haneefah, Sulaym, ‘Abs, Banu Nadhar, Banu Bika’, Kindah, Kalb, Harith ibn Ka’ab, ‘Udrah and the Hadhramis. None of them responded positively.” The Prophet (saw) persisted in seeking Nusrah until Allah (swt) blessed His deen with Nusrah. Ibn Ishaq is quoted in Seerat ibn Hisham:
"فَلَمّا أَرَادَ اللّهُ عَزّ وَجَلّ إظْهَارَ دِينِهِ وَإِعْزَازَ نَبِيّهِ (صلى الله عليه وآله وسلم) وَإِنْجَازَ مَوْعِدِهِ لَهُ خَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) فِي الْمَوْسِمِ الّذِي لَقِيَهُ فِيهِ النّفَرُ مِنْ الأَنْصَارِ، فَعَرَضَ نَفْسَهُ عَلَى قَبَائِلِ الْعَرَبِ، كَمَا كَانَ يَصْنَعُ فِي كُلّ مَوْسِمٍ. فَبَيْنَمَا هُوَ عِنْدَ الْعَقَبَةِ لَقِيَ رَهْطًا مِنْ الْخَزْرَجِ أَرَادَ اللّهُ بِهِمْ خَيْراً."
“When Allah (swt) decreed the domination of His deen and honouring His Messenger (saw) and accomplish His promise, the Prophet (saw) went out in the hajj season when he met people of the Ansar. He presented himself to the Arab tribes as he had been doing during the hajj seasons. So while he was at al-‘Aqabah, he met people from the Khazraj tribe whom Allah (swt) wished to bless. Those people from Khazraj accepted his call and went to reconcile their dispute with the tribe of Aws. They returned the next year with twelve persons and met the Prophet (saw) at al-‘Aqabah, this was the first Bai’ah of ‘Aqabah. Then after the society of Madina was prepared by Mus’ab ibn ‘Umair (r.a) the nobles of the city visited the Prophet (saw) to offer him their protection and assistance. They met the Prophet (saw) again at al-‘Aqabah and made the pledge of allegiance which was a pledge of fighting along with the Prophet (saw). Seerat ibn Hisham narrates from the Prophet (saw) during this bai’ah:

"ثُمّ قَال: أُبَايِعُكُمْ عَلَى أَنْ تَمْنَعُونِي مِمّا تَمْنَعُونَ مِنْهُ نِسَاءَكُمْ وَأَبْنَاءَكُمْ. قَالَ: فَأَخَذَ الْبَرَاءُ بْنُ مَعْرُورٍ بِيَدِهِ ثُمّ قَالَ: نَعَمْ وَاَلّذِي بَعَثَك بِالْحَقّ (نَبِيّاً) لَنَمْنَعَنّك مِمّا نَمْنَعُ مِنْهُ أُزُرَنَا، فَبَايِعْنَا يَا رَسُولَ اللّهِ، فَنَحْنُ وَاَللّهِ أَبْنَاءُ الْحُرُوبِ وَأَهْلُ الْحَلْقَةِ وَرِثْنَاهَا كَابِرًا (عَنْ كَابِرٍ)"
“I take your pledge that you will protect me just as you protect your women and children.” Al Bara’ ibn Ma’roor took the hand of the Prophet (saw) and said: “Indeed, by the One Who sent you with the truth as the Messenger, we shall protect you like we protect our children therefore, take our pledge oh Messenger of Allah, We by Allah are the sons of battles and the weapons of war are like toys for us, this has been our heritage from the times of our forefathers.” With this, Allah promise was fulfilled and a state for Islam was established.

The Prophet (saw) was seeking Nusrah to accomplish two things: One was to ward off any harm to him and protection in order to carry the call of his Rabb (swt), and the other to bring Islam to a position of authority and state. On the first aspect, Hakim narrates in his Mustadrak on the authority of Jabir and on the conditions of the two Sheikhs (Bukhari & Muslim), Jabir (r.a) says:
: «كان رسول الله (صلى الله عليه وآله وسلم) يعرض نفسه على الناس... فيقول: هل من رجل يحملني إلى قومه، فإن قريشاً قد منعوني أن أبلغ كلام ربي؟ قال: فأتاه رجل من بني همدان فقال: أنا. فقال: وهل عند قومك منعة؟ قال: نعم. وسأله من أين هو فقال: من همدان. ثم إن الرجل خشي أن يخفره قومه -أي ينقضوا عهده- فأتى رسول الله (صلى الله عليه وآله وسلم) فقال: آتي قومي فأخبرهم ثم ألقاك من عام قابل. قال: نعم»."
“The Prophet (saw) used to approach the people and say: “Is there a man who would take me to his people, the Quraysh prevent me from carrying the word of my Rabb?” A man from Bani Hamdan came to the Prophet (saw) and said: “Do your people have the strength? The Prophet (saw) said: “Yes” and he asked the man from where he came, the man replied that he was from Banu Hamdan. The man was then afraid that his people may let him down i.e. break his pledge, so he came to the Prophet (saw) and told him: “My people are coming, so talk to them and I shall meet you the next year.” the Prophet (saw) told him: “Yes.”
Seerat ibn Hisham narrates from Ibn Ishaq:
: "فكان رسول الله يعرض نفسه في المواسم على قبائل العرب يدعوهم إلى الله وإلى نصرته، ويخبرهم أنه نبي مرسل، ويسألهم أن يصدّقوه ويمنعوه حتى يبين عن الله ما بعثه به"
“The Prophet (saw) used to approach the Arab tribes during the hajj season and call them Allah and to provide him Nusrah, he used to inform them that he was indeed the Messenger of Allah and ask them to believe in him and to protect him until Allah manifests what He revealed.” Therefore this was a request to provide him the Nusrah in order to enable the Prophet (saw) to carry his call.
While the second aspect concerns what the Prophet (saw) discussed with Bani Sha’ban at their camps and asked them their protection which they refused. Similarly what the Prophet (saw) discussed with Bani ‘Aamer ibn Sa’sa and Bani Kindah who asked him to accede authority to them after him and the Prophet (saw) refused it. This sequence culminated with asking for protection at the pledge of Aws & Khazraj which was a pledge of war that took place at the second pledge at ‘Aqabah.

Indeed this relentless effort of the Prophet (saw) of seeking Nusrah as ordered by Allah (swt) and his persistence & perseverance on this effort without changing his course despite the frustrations & persecutions he was met with, clearly indicates that the order of Allah (swt) to seek Nusrah was categorical and hence was obligatory. This is from the methodology of establishing the state and resuming the Islamic way of life, hence it is not permitted to waver from this path. In our times this can be accomplished by a political party working to revive the Islamic way of life on the pattern of the Prophet Muhammad (saw) and seeking Nusrah from the people of power of the present times who happen to be the armed forces of the Muslim lands. The Prophet (saw) considered the tribes as such and used to seek their protection. He used to first and foremost ask them to accept Islam as a precondition to offer their protection. This condition is applicable to the armed forces of the Muslim lands and certain large tribes who can bring about a change in ruling and authority. The seeking of Nusrah by the Hizb, which works to revive the Islamic way of life, is a political action and those who have the potential to engage in material action are the people of power and thus they have the means to mobilise force. The Hizb urges the people of power who have the means to give the Nusrah. The Hizb works with the Ummah to impress upon the people of power to take up this great responsibility. This is a most urgent task although its obligation is by way of methodology. The task begins after preparing a popular base and making the Islamic concepts dominant basic public opinion. When the societies lack such resolve and are overwhelmed by the present systems, change can not be accomplished in the natural manner. This task is completed and accomplished when power and authority is achieved to implement Islam completely and radically.

Since the task of seeking Nusrah is so important and critical that on this great Shara’i command depends the formation of the state after it has been lost and the rise of Allah’s banner, as well as this is required to eliminate the treachery upon treachery that are confronting the Ummah: it is ruled by other than what Allah (swt) has revealed, it is subjugated to the system of capitalism and is faced with dilemmas, tragedies, woes and great afflictions, and since this task of seeking the Nusrah concerns those who have power and the means to bring about change in ruling to support the call of Islam, and since this matter is of such grave concern and urgency, therefore the responsibility of those who have the means assumes greater significance to bring about a change. Certainly, their rewards are also great if they stand up to their responsibility, and what is a better reward than the Jannah?

Virtues and Merits of those who provide the NusrahIn the Quran al Kareem:
It is enough merit of the Ansar that Allah (swt) mentioned them in His Book and attributed them with qualities that every Muslim aspires to. He (swt) said about them that they are from the Sabiqoun al Awwaloon (the first ones) and asked us to meticulously follow them. He (swt) is pleased with them and they are pleased with Him (swt). Allah (swt) prepared for them heavens underneath which flow the rivers…their happiness are eternal. Allah (swt) says about them:

(وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ) [التوبة 100]
“And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [TMQ at Tawbah: 100]

He (swt) further says about them:
(لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ)
“Allâh has forgiven the Prophet [sal-Allâhu 'alayhi wa sallam], the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinâh) who followed him (Muhammad [sal-Allâhu 'alayhi wa sallam]) in the time of distress (Tabûk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is to them full of kindness, Most Merciful.” [TMQ at Tawbah: 117].

Allah (swt) orders the believers to be Ansar in order that we be pleased:
(يَاأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ فَأَيَّدْنَا الَّذِينَ ءَامَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ) [الصف 14].
“O you who believe! Be you helpers (in the Cause) of Allâh as said 'Esâ (Jesus), son of Maryam (Mary), to the Hawârîyyûn (the disciples): "Who are my helpers (in the Cause) of Allâh?" The Hawârîyyûn (the disciples) said: "We are Allâh's helpers" (i.e. we will strive in His Cause!). Then a group of the Children of Israel believed and a group disbelieved. So, We gave power to those who believed against their enemies, and they became the victorious (uppermost).” [TMQ as Saff: 14].

The Ansar Virtues in the Prophet’s Seerah:

Regarding the second pledge of ‘Aqabah, it is reported in the seerah books:
They (The Ansar) asked: "فَمَا لَنَا بِذَلِكَ يَا رَسُولَ اللّهِ إنْ نَحْنُ وَفّيْنَا (بِذَلِكَ) قَالَ الْجَنّةُ. قَالُوا: اُبْسُطْ يَدَك. فَبَسَطَ يَدَهُ فَبَايَعُوهُ"
“Ya Rasool Allah (saw), what is our reward if we honour our word?” The Prophet (saw) said: “Jannah”. They responded: “Hold your hand”, so the Prophet (saw) held his hand and they made the pledge. As against this, those who have the onus of giving the Nusrah, so that Islam is brought to the fore and they remain faithful to its, are persistent in their loyalty to the rulers who have actually usurped power over the neck of the Ummah.

The two Sheikhs (Bukhari & Muslim) have narrated on the authority of Anas ibn Malik (r.a) who reports that the Prophet (saw) said: «آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ» “"Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy." While Tirmidhi reports on the authority of al-Bara’ bin al’Azib who says he heard the Messenger of Allah (saw) said regarding the Ansar: «لا يُحِبُّهُمْ إِلا مُؤْمِنٌ، وَلا يَبْغَضُهُمْ إِلا مُنَافِقٌ، مَنْ أَحَبَّهُمْ فَأَحَبَّهُ اللَّهُ، وَمَنْ أَبْغَضَهُمْ فَأَبْغَضَهُ اللَّهُ» “None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah.” Bukhari reports on the authority of Anas (r.a): «رَأَى النَّبِيُّ (صلى الله عليه وآله وسلم) النِّسَاءَ وَالصِّبْيَانَ مُقْبِلِينَ، قَالَ: حَسِبْتُ أَنَّهُ قَالَ مِنْ عُرسٍ، فَقَامَ النَّبِيُّ (صلى الله عليه وآله وسلم) مُمْثِلاً فَقَالَ: اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، قَالَهَا ثَلاَثَ مِرَارٍ» “The Prophet saw the women and children (of the Ansar) coming forward. (The sub-narrator said, "I think that Anas said, 'They were returning from a wedding party.' ") The Prophet stood up and said thrice, "By Allah! You are from the most beloved people to me." Bukhari has another narration from Anas (r.a) again who says: «جَاءَتْ امْرَأَةٌ مِنْ الأَنْصَارِ إِلَى رَسُولِ اللَّهِ (صلى الله عليه وآله وسلم) وَمَعَهَا صَبِيٌّ لَهَا، فَكَلَّمَهَا رَسُولُ اللَّهِ (صلى الله عليه وآله وسلم) فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّكُمْ أَحَبُّ النَّاسِ إِلَيَّ، مَرَّتَيْنِ» “A woman from the Ansar came to the Prophet (saw) along with her child and spoke to him, so the Prophet (saw) said: “By the one who has my soul in His hand, you (the Ansar) are dearest to me of all people” he said this twice.” Muslim reports on the authority of Anas ibn Malik (r.a) that the Prophet (saw) said: قَالَ «إِنَّ الأَنْصَارَ كَرِشِى وَعَيْبَتِى، وَإِنَّ النَّاسَ سَيَكْثُرُونَ وَيَقِلُّونَ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ وَاعْفُوا عَنْ مُسِيئِهِمْ» “The Ansar are like my veins vaults (they occupy a position of trust), people will increase in numbers while the Ansar’s numbers will shrink. Therefore accept those from Ansar who do good deeds and forgive those from Ansar who do wrong.” It is also reported in Muslim on the authority of ibn ‘Abbas (r.a) that the Prophet (saw) said about the Ansar: «لا يُبْغِضُ الأَنْصَارَ رَجُلٌ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ» “No man who believes in Allah and the day of judgement hates Ansar.” Bukhari reports on the authority of ‘Amr bin Murrah who says: «سَمِعْتُ أَبَا حَمْزَةَ، رَجُلاً مِنْ الأَنْصَارِ، قَالَتْ الأَنْصَارُ: إِنَّ لِكُلِّ قَوْمٍ أَتْبَاعًا وَإِنَّا قَدْ اتَّبَعْنَاكَ، فَادْعُ اللَّهَ أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا، قَالَ النَّبِيُّ (صلى الله عليه وآله وسلم): اللَّهُمَّ اجْعَلْ أَتْبَاعَهُمْ مِنْهُمْ» “I heard Abu Hamza, an Ansar say: “the Ansar said: “Every people have a following and we have followed you, therefore pray to Allah that He makes our people follow our example, the Prophet (saw) said: “Oh Allah, make their followers from among them.” Then we have that most eloquent and effective address that the Prophet (saw) made after distributing the spoils of Hunain, this narrative is from Musnad Ahmad on the authority of Abu Said al-Khudri (r.a):

«أَفَلا تَرْضَوْنَ يَا مَعْشَرَ الأَنْصَار أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ وَتَرْجِعُونَ بِرَسُولِ اللَّهِ (صلى الله عليه وآله وسلم) فِي رِحَالِكُمْ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْلا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنْ الأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ شِعْبًا وَسَلَكَتِ الأَنْصَارُ شِعْبًا لَسَلَكْتُ شِعْبَ الأَنْصَارِ، اللَّهُمَّ ارْحَمِ الأَنْصَارَ، وَأَبْنَاءَ الأَنْصَارِ، وَأَبْنَاءَ أَبْنَاءِ الأَنْصَارِ»
“Oh Ansar! are you pleased that others walk away with sheep and camels and you return with Allah‘s Messenger in your company; By the one Who possesses Mohammad (saw)’s soul, were it not for the Hijrah, I would myself be from the Ansar. And if the entire people tread a valley and the Ansar went for another valley, I would tread Ansar’s valley. Oh Allah! Have mercy on Ansar, have mercy of their sons, and their sons’ sons.” What attribute could be greater that loving Ansar is the sign of being a believer, and hating the Ansar is taken as a sign of being hypocrite? What can a greater position than the position of those who are dearest to the Prophet (saw) than the rest of the people and they are his chosen people and his kin? What could be higher honour than their sons, and progeny being forgiven? Not only that the Prophet followers and his friends are from them. What can be more significant than the fact that the Allah, the Merciful’s heaven trembles at the passing away of a man named Sa’ad ibn Ma’adh, what discerns him from the rest of the Sahabah is his giving the Nusrah! Bukhari narrates on the authority of Jabir (r.a) who says: «سَمِعْتُ النَّبِيَّ (صلى الله عليه وآله وسلم) يَقُولُ: اهْتَزَّ الْعَرْشُ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ». “I heard the Prophet (saw) say: “the heavens trembled at the death of Sa’ad bin Ma’adh.”

All these are in fact the exclusive virtues of the Ansar that no one shares with them except the Muhajirin. So where are the Ansar, now that there is great potential for Nusrah for them to emulate the fist Ansar, the first heroes. And the doors for Nusrah which though were shut for long centuries are now wide open. Blessings and congratulations are for those who are chosen by Allah to open these doors, Allah knows, the doors once they are shut may never open again!

Sa’ad ibn Mu’adh
By Jawad Abdul Muhsin, Al-Khaleel (Hebron), Palestine.It is the duty of the people of power to realise that the Islamic State was established and destroyed only once before. The greatness of the one who now establishes it is like the one who protected and supported the Prophet (saw). His status, by the will of Allah (swt) will be like that of Sa’ad ibn Ma’adh (r.a) about whom the Prophet (saw) said: «لقد اهتز العرش لوفاة سعد بن معاذ» “The heavens have trembled at the death of Sa’ad ibn Ma’adh.” It is the duty of every person who commands power among the Muslims to study about Sa’ad ibn Ma’adh (r.a)…it was him who stood on the decisive day of the battle of Badr and told the Prophet (saw):
«لقد آمنا بك وصدقناك... وشهدنا أن ما جئت به هو الحق، وأعطيناك على ذلك عهودنا ومواثيقنا على السمع والطاعة لك، فامض يا رسول الله لما أردت فنحن معك، فوالذي بعثك بالحق لو استعرضت بنا البحر فخضته لخضناه معك ما تخلف منا رجل واحد، وما نكره أن تلقى بنا عدونا غداً، إنا لَصبرٌ في الحرب، صُدقٌ عند اللقاء، لعل الله يريك منا ما تقر له عينك، فسر على بركة الله».
“We have believed in you and trusted you…and testify that what you have brought is the truth, and on that we have given our pledges to listen to you and obey you. Therefore you decide (any which way) and we are with you, by the One who sent you down with the truth if you order us to jump into the ocean, not one of us will waver. We are not averse to confronting the enemy tomorrow, we shall be steadfast in our fight, and may Allah manifest to you what will please your eyes, let us march and count ob His support.”

In another narration:
«لعلك أن تكون قد خرجت لأمر وأحدث الله إليك غيره، فانظر الذي أحدث الله إليك فامضِ، فَصِل حِبال من شئت، واقطع حبال من شئت، وما أخذت منا كان أحبَّ إلينا مما تركت».
“You may proceed where you wish and have relations with whom you wish and cut off relations with whom you wish, take from our wealth what you want and give whatever you want. What ever you take from us will be dearer to us than what you leave with us.”

This is what the people of power must bear in mind regarding the critical issue confronting the Ummah, they should not be like Banu ‘Abd Ashhal but rather like a poet says:
Strong, when they confront (the enemy), mild hearted when praying (to Allah)
ثقالٌ إذا لاقوا، خفافٌ إذا دُعُوا=كثيرٌ إذا اشتدوا، قليلٌ إذا عُدوا
This was Sa’ad about whom the people told the Prophet (saw): «ما حملنا يا رسول الله ميتاً أخفَّ علينا منه» “We have not carried a dead body lighter than this.” And the Prophet (saw) replied to them: «ما يمنعه أن يخفَّ وقد هبط من الملائكة كذا وكذا لم يهبطوا قط قبل يومه قد حملوا معكم» “Nothing made his body lighter, but it was such and such number of angels who descended and carried him along with you. Those angels had never before descended.” This is narrated in Tabaqat ibn Sa’ad.
Such was Sa’ad that when his soul was carried to his Creator, Jibreel (a.s) came to the Prophet (saw) and said: «من هذا العبد الصالح الذي مات؟ فتحت له أبواب السماء وتحرك له العرش» “Who was this good soul who died? The gates of the heavens were opened for him and the throne moved.” This is narrated by Haakim and authenticated by al-Dhahabi; also Imam Ahmad reported it with an authentic chain of narration. The Prophet (saw) said: «هذا العبد الصالح الذي تحرك له العرش وفتحت له أبواب السماء وشهده سبعون ألفاً من الملائكة لم ينزلوا إلى الأرض قبل ذلك، لقد ضُمَّ ضمَّة ثم أخرج عنه». “This virtuous servant for whom the gates of heavens were opened and the throne moved. Seventy thousand angels descended for him, he was buried and left.”
Such was Sa’ad who enjoyed the blessings of Allah (swt), Asma’ bint Yazeed Sakan reports…that when Sa’ad died, his mother wept and the Prophet (saw) told her: «ليرقأ (لينقطع) دمعك، ويذهب حزنك، فإن ابنك أول من ضحك الله له واهتز له العرش» “Your tears would recede and your sorrow be lessened if you know that your son is the first person for whom Allah (swt) smiled and the heavens trembled.” This is reported in at-Tabarani.

Such is the position of the one who provided support & protection to the Prophet (saw) when the Islamic State was established…but perhaps the blessings of Allah (swt) will be even greater for the one who now provides that support for His deen because now it is overwhelmed with kufr from all sides and the nations of the world are united against it.

At the same time if person shirks away from his duty to support the deen of Allah, his military ranks and honours will not be able to stop the wrath of Allah (swt). Every officer who controls power in any way must realise that Sa’ad ibn Ma’adh was not meant to be the last person and the like of him will not surface again… every Muslim officer must realise that he himself is Sa’ad and is in a position to give Nusrah like Sa’ad (r.a). This address to him is just like the address was to Sa’ad then!

Usaid ibn Hudhair (r.a)

A person of noble traits leaves an inheritance of nobility..
His father was Hudhair al-Kataib who was a chieftain of the Aws tribe. He was a senior leader of the Arabs and a fierce fighter during the period of Jahilliyah.
Usaid (r.a) inherited his father’s position, his bravery and other qualities. Before he accepted Islam, he was a leader of Madina and a noble among Arabs and an archer of rare expertise. When he accepted Islam and was guided to the righteous path of Allah (swt), his honour and nobility was obvious. He was among the Ansar of Allah (swt) and His Prophet (saw) and an early entrant to Islam. He was quick to accept Islam and it was conclusive…

When the Prophet (saw) sent Mus’ab ibn ‘Umair to Madina to teach the Muslims of the Ansar who had made their pledge of allegiance at the first bai’ah of ‘Aqabah and cultivate Islamic thinking in them, and to call other people of Madina to Islam, Usaid (r.) was sitting with Sa’ad ibn Ma’adh, both leaders of their people and discussing on this new issue of Islam which had come from Makkah and called for something unknown to them.

Sa’ad said to Usaid (r.a): “Go to this man (Mus’ab) and ask him (about the matter).” Usaid (r.a) picked his stick and walked to where Mus’ab was sitting as the guest of As’ad ibn Zurarah, another leader of Madina who had already accepted Islam.

There he saw a group of people listened intently to the nobles words of Mus’ab ibn ‘Umair who was inviting them to Islam. Usaid (r.a) surprised them with his anger…
Mus’ab (r.a) told Usaid: “Would sit and listen… if you like this matter, you accept and if you do not like, you can leave it.” Usaid was a person of open heart and wise thinking, in fact he was known to his people as al-Kamil, the accomplished, a title that he inherited from his father.
When he saw that Mus’ab was addressing his intellect, he pierced his stick to the ground and sat down and said to Mus’ab: “..You are fair, tell me what you have?”

Mus’ab recited a portion from the Quran to Usaid and explained his call of the new religion, the true path for which he was ordered by the Prophet (saw) to spread and raise its banner. Those who were present at this gathering narrated the incidence:
By Allah, before he spoke, we recognised Islam on his face by its peaceful glow…!
Mus’ab had not even completed his speech, when Usaid was spellbound and shouted out: “What a beautiful discourse this is!” and he asked: “What do you do when someone wants to embrace this deen?”Mus’ab (r.a) told him that he must clean himself up and his garments then bear witness to the Truth and pray two rak’at…”
Usaid’s was a personality of consistence and steadfastness, a pure soul, when he was convinced of a matter, he would never waver in his firm resolve. He stood up to accomplish his task without any delay and tardiness and accepted the deen for which his heart testified and his soul satisfied. He cleaned himself, prayed to Allah (swt) and announced his acceptance of Islam and discarded his previous crooked ways of ignorance!! Now he had to go back to Sa’ad ibn Ma’adh and report to him his mission that he was dispatched by Sa’ad for....this was to quell Mus’ab ibn ‘Umair. He returned to Sa’ad, as he approached the gathering, Sa’ad told those around him: “By Allah, Usaid is coming with an expression different from the one he left with.”

Indeed! When he had left, he was full of bitterness, anger and hostility, and returned with an expression brimming with mercy, enlightenment and content..!! Usaid decided to put his intellect to good use.., he knew that Sa’ad was identical to him in terms of his purity, decisiveness, resolve and fair thinking…
He knew that nothing would come between Sa’ad and his acceptance of Islam if he heard what he had himself heard from Mus’ab ibn ‘Umair, the emissary of the Prophet (saw).
But he knew that if told Sa’ad of his acceptance of Islam, it will be a confrontation of uncertain results…
Therefore he decided to influence Sa’ad’s enthusiasm in order to push him to the place where Mus’ab was sitting so that Sa’ad could listen to the same and see for himself…
Now the question was how to accomplish this? As mentioned, Mus’ab had come to Madina as the guest of As’ad ibn Zurarah who was a cousin to Sa’ad, the son of his maternal aunt.. So Usaid (r.a) told Sa’ad:
I have learnt that Banu al-Harithah have come out with intention of killing As’ad ibn Zurarah although they are aware that he is your cousin..” Sa’ad stood up full of anger and picked up his sword and came walking briskly to the place where Mus’ab (r.a) sat with As’ad and other Muslims…
When he approached the place, he saw no noise or disturbance and the people sat with patience and calmness with Mus’ab who was reciting the Quran and the people listened to him intently…
He realised that Usaid (r.a) had intended that he listen to the words of the Mus’ab, the emissary of Islam. Usaid’s intellectual acumen in his friend was vindicated, Sa’ad had barely heard the words when Allah (swt) opened his heart to Islam and Sa’ad quickly occupied a position of prominence among the early Muslims!!

Usaid (r.a)’s heart was filled with steadfastness and enlightenment of Iman…his Iman gave him patience, discernment and fairness of judgement and these qualities made him a reliable person of trust…During the battle of Bani Mustalaq, ‘Abdullah ibn Ubai was enraged and said to those people of Madina who were around him:
You have given away your city to the Muslims and you have shared your wealth with them…if only you had caught them with your hands and turned them away from your place…anyway, by Allah, when we reach Madina we will make the respected person a humiliated one..”

“Have you heard the words uttered by your friend?
Usaid: “and which friend do you mean?”
The Prophet (saw): “Abdullah ibn Ubai.”
Usaid: “and what did he say.”
The Prophet: “he said that when we reach Madina we will make the respected person a humiliated one..”
Usaid: “in sha Allah, it will be you who will expel him, he is the humiliated one and you are the exalted one…”
Usaid added further: “Leave him, Allah (swt) has brought you to us. The people (of Madina) were preparing a crown for him and make him the king. Therefore he considers that Islam has denied him the kingship.”
With such deep, clear and balanced understanding of issues Usaid (r.a) always solved critical problems; he would face issues and take all relevant matters into consideration…

Then at the Saqeefah, in the aftermath of the Prophet (saw)’s demise, where a group of Ansar led by Sa’ad ibn ‘Ubadah (r.a) declared that the Khilafah was their right and this dialogue rather stretched for a long time and tempers were raised. At this sensitive moment the stand taken by Usaid (r.a), who as we know was an Ansar, was an effective stand which conclusively settled the matter. His words set the direction; he stood up and addressed his people: “You know that the Prophet himself was from the Muhajirin… therefore his successor should also be from among them…And we were the supporters and protectors of the Messenger (saw)…today, it is our duty to support and protect his Khaleefah…”
His words soothed the nerves and calmed the tempers. Throughout his life, Usaid (r.a) lived the life a true servant of Allah, he was content and satisfied and spent his life and wealth to good use and strived to meet the Prophet at the pool of Kauthar as the he had said:
"اصبروا.. حتى تلقوني على الحوض..".
“Have patience until you meet me at the haudh...”

He loved his friends and was highly respected by Amir ul Mumineen ‘Umar (r.a) as well as all other companions. He was a very profound reciter of the Quran and the companions were always keen to listen to his recitation…
That splendid but fearful voice about which the Prophet (saw) said that the angels descended to listen to…Usaid (r.a) passed away in the month Sha’ban in the twentieth year of hijrah and he was carried by none less than Amir ul Mumineen ‘Umar (r.a) on his shoulders and buried at the Baqee’. The companions saw the body of this great Mu’min for the one last time and returned to Madina and continued to remember his virtues and recalled the words of the Prophet (saw): نعم الرجل... أسيد بن حضير..". “The Best of men…Usaid ibn Hudhair…”

Nusrah: Meticulously planning and brave execution

Nusrah is a divine command and binding upon the people of power among the Muslims, and they are sinful for their failure in this, indeed it is a great sin. The people of power have two duties, none any less significant than the other: The first duty is to take away power, or seize by force if necessary, from those rulers who rule over people by other than what Allah (swt) has sent down. And the second obligation on the people of power is to hand over this power and authority to those who may be working to establish such an authority that rules by what Allah has revealed. By honouring these two obligations, the duty of Nusrah is achieved and the one who accomplishes this achieves the status of being an Ansar of Allah. Once the khilafah is established, their position and dignity in the state will be like their predecessors who provided Nusrah to the Prophet (saw) like Sa’ad ibn Ma’adh, Sa’ad ibn ‘Ubadah, As’ad ibn Zurarah and Usaid ibn Hudhair and they will be remembered for this until the day of judgement.

What must be borne in mind in this context is that the process of taking over power and handing it over requires detailed & meticulous planning and unprecedented braveness in its execution as well as adopting innovative means.
At the same time, it also requires well coordinated cooperation between those people of power who want to provide Nusrah, and the hizb that works among the Ummah which must have prepared for all the Shara’ required groundwork needed to establish the Islamic State. For instance like having proper Islamic personalities, statesmen who have been properly cultured and well versed in its thoughts & concepts, shaped public opinion. This coordination between them will help move to the desired destination, which is the establishment of authority to rule by what Allah has sent down.

Therefore, planning and proficient execution are two key requirements and we are reminded of what the Prophet (saw) did when he migrated from Makkah to Madina. He (saw) adopted a plan and utilised resources and means very intelligently; he considered every matter in detail and did not leave any breach either in planning or in implementation and then the Prophet (saw) relied on Allah (swt), completely believed in Him and did not harbor a speck of doubt that Allah alone is to be worshipped and obeyed, He is the One who helps and accomplishes and He has promised the Prophet (saw) with Nusrah. We shall see how the Prophet (saw) planned and how Allah (swt) helped him, until the state based on The Truth was established, the state of the kalimah (La ilaha illa Allah Muhammad ur Rasool ullah). Thus his example is a beacon of light that which will guide us right in these days of gloom especially gloomy in terms of Nusrah.
The books of seerah remind us that Jibreel (a.s) descended on the Prophet (saw) and brought the Wahi from Allah (swt) and informed him of the conspiracy of the Quraysh to kill him and asked him to leave Makkah and said to him: «لا تبت هذه الليلة على فراشك الذي كنت تبيت عليه» “Do not sleep on your bed on which you sleep daily.”

The Prophet (saw) went to the house of Abu Bakr (r.a) and was armed, and this was a time when no one visited another at this hot hour of rest. The Prophet (saw) informed him of the order to migrate and the modalities of the hijrah process were agreed between them. He returned to his house and awaited the night.

On the other hand were the criminal leaders of the Quraysh who had decided during the day to execute their plan of assassinating the Prophet (saw) and distribute his blood among the tribes. They chose eleven of their leaders and during the early part of the night they gathered at the door waiting for the Prophet (saw) to go to sleep so that they could strike at him. This is how the Prophet began to execute his plan.

He ordered Syeddina ‘Ali (r.a) to sleep on his bed and cover himself with the green Hadhrami sheet which the Prophet (saw) used, he also told ‘Ali (r.a) that nothing untoward would befall him confuse the enemy and blind them and the Prophet (saw) fully succeeded in this. The Prophet emerged from his house while reciting:
(وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ) [يس 9]
“And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.”[TQM Yaseen: 09]

The Prophet (saw) threw a handful of sand over the heads of those surrounding his house and yet they could not see him. When another person saw the Prophet (saw) he informed these men that he had already left, but they did not believe him because they felt that the one who was covered with the green sheet of the Prophet (saw) was himself. Although they came to know the reality later, but the Prophet (saw) had meanwhile gone far away from them, first to the house of Abu Bakr (r.a) and from there they followed their decisive plan. They did not leave the house of Abu Bakr (r.a) by the door but through an opening in the wall so that they are not seen coming out and are not recognized. They reached the cave of Thawr in the direction of Yemen which is the opposite direction of Madina. This was on 27th of Safar.

When the people surrounding the house realised that it was ‘Ali in the house instead of the Prophet (saw), they realised their folly. They asked ‘Ali (r.a) about the Prophet (saw), but ‘Ali (r.a) told them that he did not know and fell in their hands.

The plan of Prophet (saw) was that the spies of the Quraysh will look for him in the direction of Madina in the north, therefore he took to just the opposite path in the south that leads towards Yemen. After travelling for some five miles they reached the mountain of Thour which is a high altitude range of mountain, the path is stony and arduous. There was a cave in the mountains where they spent three nights. Abdullah ibn Abi Bakr would come to accompany them for the night and leave early in the morning so that he could be with Quraysh at day break and they would presume that he was in Makkah itself. When ‘Abdullah would come to the Prophet (saw) and Abu Bakr (r.a), he would inform them about the situation in Makkah. ‘Amer ibn Fuhairah (r.a), the slave of Abu Bakr (r.a) would ensure that milk was supplied to them during the late hours of each of the three nights. Then before dawn when ‘Abdullah ibn Abi Bakr (r.a) would depart for Makkah, Amer (r.a) would follow him behind along with his herd of sheep so that his track marks were erased.

When the Quraysh learnt about the departure of the Prophet (saw), they were mad with anger, they beat up ‘Ali (r.a) and pulled him to Ka’ba and detained him for some time so that he gives them information regarding the Prophet (saw), but they were disappointed. Then they went to the house of Abu Bakr (r.a) and enquired about him. His daughter Asma (r.a) told them that she did not know, Abu Jahal (may Allah’s curse be on him) slapped her face.
The Quraysh then met for an emergency meeting to decide upon using all resources at their disposal in order to get hold of the Prophet (saw) and his companion Abu Bakr (r.a). They placed their spies on all routes going out of Makkah under intense surveillance and placed a huge booty on their heads which was a hundred camels each for bringing them dead or alive. As a result several people mounted and on-foot, experts of the tracks left out to look for them. They spread out in the mountains, hills and valleys, but to no avail. They even reached the opening of the cave, but Allah (swt) is competent in His work, He (swt) saves whom He (swt) wishes.

Once reached so close that Abu Bakr (r.a) says that if they had looked at their feet, he would have seen us, but the Prophet (saw) reassured him and said to him: “What do you say abut the two men, the third of whom is Allah.” In this regard, Allah (swt) revealed the following ayah:
(إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ) [التوبة 40].
“If you help him (Muhammad [sal-Allâhu 'alayhi wa sallam]) not (it does not matter), for Allâh did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad [sal-Allâhu 'alayhi wa sallam] and Abu Bakr [radhi-yAllâhu 'anhu]) were in the cave, he ([sal-Allâhu 'alayhi wa sallam]) said to his companion (Abu Bakr [radhi-yAllâhu 'anhu]): "Be not sad (or afraid), surely, Allâh is with us." Then Allâh sent down His Sakînah (calmness, tranquility, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allâh that became the uppermost; and Allâh is All-Mighty, All-Wise.” [TMQ at Tawbah: 40]

Thus the interceptors returned frustrated, though at one time, they were just a few steps away from them.

The search was loosened and the patrolling parties gave up and then the Prophet (saw) prepared along with his companion to depart towards Madina. They had already engaged ‘Abdullah ibn Uraiqah al- Laithi to guide them to their path because he was considered an expert and trustworthy person. He was still on the deen of his people. It was agreed that he will come to the cave after three nights with the mounts. As he had promised, he came on the night of the first of Rabi’ ul Awwal and Asma (r.a) brought them food for the journey, and they left along with ‘Amer ibn Fuhairah.

The guide ‘Amer ibn Fuhairah first took them southwards on the way to Yemen, he then turned west towards the coast and reached a path not known to the people. Then he turned northward near the coast of the Red Sea and again took a path known only to few people.

On his way, the Prophet (saw) met al-Zubair bin al-‘Awwam (r.a) who in the company of some Muslim traders had gone to al-Sham and were returning from there, he presented some white clothes for the Prophet (saw) and Abu Bakr (r.a).

On 8th day of Rabi’ ul Awwal, in what later became the first year Hijrah, the Prophet (saw) arrived at Quba.

The Muslims in Madina had already heard of the Prophet (saw)’s departure from Makkah and they used to go out each day towards al-Harrah to receive the Prophet (saw) and wait there until it became too hot when they would return back to their places after lengthy waiting. A Jew who had ascended to his rooftop to look for something saw the white-radiating Prophet (saw) along with his companion, he could not hold himself and shouted at the top of his voice: “Oh the Arabs! Here comes the one you have been waiting for.” the Muslims reached for their arms.

The Muslims chanted the takbeer in their delight at the arrival of the Prophet (saw) and left homes to receive him, this was an unprecedented day in the history of Madina… the Prophet (saw) stayed in Quba for four days and on the 5th day, the Prophet (saw) mounted his camel with Abu Bakr (r.a) behind him. The Prophet (saw) informed Bani Najjar, the clan of his maternal uncles who came to receive him and were carrying their swords. The Prophet (saw) thus entered Madina with voices glorifying Allah echoing from every lane and house.
In this process of the Hijrah, two important points are noted in the planning of the Prophet (saw):

I. Preparing Manpower Support: The Prophet (saw) himself prepared the plan and attended to every detail and did not leave any aspect unattended. This preparation itself bears to the fact that the entire process was a matter of judgement, war and strategy. Allah (swt) had ordered the Prophet (saw) to undertake the hijrah and the Prophet (saw) prepared the detailed plan, taking all resources and means available to him in order to make the hijrah successful. It is therefore required that the people who provide Nusrah should undertake a detailed & exhaustive plan which should meticulous to detail and creative in adopting means and resources as well as boldly & fearlessly executed. The example of the Prophet (saw) bears testimony to this. In short, as a matter of reminder, the various stages may be summarised as follows:
o Lodging ‘Ali (r.a) on the bed of the Prophet (saw).
o The Prophet (saw) departed from his house to the house of Abu Bakr (r.a) in darkness to avoid being detected by anyone.
o Both of them left Abu Bakr (r.a)’s house through a gap in wall so that they are not caught, recognised and followed.
o They took the road to Yemen towards south which is opposite to the direction of Madina in the north.
o Took shelter in the cave of Thour for three days so that the search for them subsides.
o ‘Abdullah ibn Abu Bakr (r.a) was asked to come every night in order to brief them about what the people of Makkah were saying about them.
o Food supply for the journey was ensured through Asma bint Abu Bakr (r.a).
o It was ensured that foot marks were erased. This was done by the sheep herded by ‘Amer ibn Fuhairah, the slave of Abu Bakr (r.a).
o Ibn Uraiqah, a professional expert guide well-versed with the route was hired…

II. Divine Intervention: This divine intervention has been reported in the books of seerah during the process of hijrah. They are mentioned in the Quran as well as the authentic Ahadith. What are these? How do we interpret then and how do we benefit from them in our times for Nusrah. It will suffice to cite just two examples:
o In the narration of Imam Ahmad regarding the pursuers & interceptors of the Prophet (saw) & his companions, it is reported that they left Makkah from around the Mountains until the Mountain where they settled for three nights. So Abu Bakr (r.a) told the Prophet (saw): “Oh, the Messenger of Allah, he (the interceptor) may find us.” The Prophet (saw) replied to him: “No, the angels have covered us with their wings.” The man sat down facing the cave, and the Prophet (saw) said: “If he had spotted us, he would not be doing so.” This has been reported by Ibn Hisham, while in the report of Bukhari, it is reported that Abu Bakr (r.a) says: “So I told the Prophet (saw) that if some of them only lower their heads, they would see us.” So the Prophet (saw) told him: “Quiet Abu Bakr, we are two and the third is Allah.”

Here, despite all possible human efforts exerted by the Prophet (saw) in planning and execution of this mission, the Kuffar interceptors managed to reach the place of the Prophet (saw)’s hiding. This demonstrates their committed resolve as well as exhaustive & concerted efforts to assassinate him and finish off his da’wah. So also the support of Allah (swt) is also manifest. This is despite all possible efforts & precautions by the Prophet (saw), so Allah (swt) says:
(إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ) [التوبة 40]
“If you help him (Muhammad [sal-Allâhu 'alayhi wa sallam]) not (it does not matter), for Allâh did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad [sal-Allâhu 'alayhi wa sallam] and Abu Bakr [radhi-yAllâhu 'anhu]) were in the cave, he ([sal-Allâhu 'alayhi wa sallam]) said to his companion (Abu Bakr [radhi-yAllâhu 'anhu]): "Be not sad (or afraid), surely, Allâh is with us." Then Allâh sent down His Sakînah (calmness, tranquillity, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allâh that became the uppermost; and Allâh is All-Mighty, All-Wise.”[TMQ at Tawbah: 40]

This is what the da’wah carriers and the people of power must understand that certainly no one can overwhelm the one who supports Allah. The Nusrah of a servant to his Creator and His deen is through complete & comprehensive compliance, while the Nusrah of Allah (swt) to His servant is by supporting him and making the deen dominant through him.

Also, despite utmost precautions exercised by the Prophet (saw) & his companion (r.a), Suraqah ibn Malik managed to come face to face with the Prophet (saw) in his greed for the prize amount. Harm came close to them more than once during this journey but did not succeed and even the front legs of Suraqah ibn Malik’s steed caved in knee into the sand by which he understood that the Prophet (saw) is immune to harm from him. In fact he himself said that the matter of the Prophet will come to dominate. He called them to safety and they stopped. They were four: the Prophet (saw), Abu Bakr (r.a), ‘Amer ibn Fuhayirah (r.a) and Ibn Uraiqat. The Prophet (saw) told him to guard the secrecy of their travel and in Suraqah’s request gave him a letter of safety. When Suraqah returned back he found people were looking for the Prophet (saw) so he told them that he has already searched for them there. Thus he led them elsewhere, Suraqah, who was himself trying to intercept them in morning, happened to be guarding them by the evening. This again was a divine interception from Allah (swt) that protected the Prophet (saw) and his companions (r.a) from any harm and removed obstacles in their way to come to Madina and establish the state.

The Prophet (saw) fully deserved this protection from Allah (swt) because he perfectly complied with that was expected of him to the extent that the Prophet (saw) did not overlook a minute matter when it came to preparing for the hijrah journey. And Allah’s gift and prize to him was: establishment of the Islamic State in Madina…and today, if the multitude of the believers among the people of power and carriers of da’wah stand up to this task and exert all their efforts without any reservations, the Nusrah from Allah (swt) will certainly be on the way, there is no doubt on that, and Allah (swt) says:

(إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ) [غافر 51]
“Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allâh – Islâmic Monotheism) in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection)?” [TMQ al-Ghafir: 51].

The intervention and support from Allah (swt) will certainly come though we do not know its nature.

A Warm Call to the People of Power & Force

We direct this call to the people of rank and decorations, to the officers & commanders, to the captains and soldiers in the forests of the Muslims lands and all those who carry the da’wah to their religion, we say:

Oh! The people of power & force, is it that you invite Allah’s wrath or that you provide Nusrah to the deen of Allah (swt)? Would you rather pledge your allegiance to your rulers or comply with the deen of Allah? Don’t you have the excellent examples of Sa’ad ibn Ma’adh, Usaid ibn Hudair and As’ad ibn Zurarah? Do you not vie for the Jannah who expanse is like the heavens & earth and which has been prepared for those who are mindful & fearful of Allah? What happens to your zeal & enthusiasm for Islam when you see the honour of Muslim women violated by the lout Kuffar who humiliate the book of your Master, does this not infuriate you? Is there not one among you who is angered by all this and stands up to provide Nusrah to those who work fir the Khilafah? Are you not concerned that you will stand right in front of your Creator and your present rulers will not be in a position to save you from His wrath, neither will your ranks & military honour that you hold so dear to your chest. Even the wealth of your rulers of which you are so possessive & proud will be able to save your on the day of Judgement. Would you not move & mobilise and realize that it just a matter of your life- if it is utilised in the path of Allah- its sole owner-so that you enjoy the company of the master of the martyrs and the hoors- or it this life may be used up at the service of these treacherous rulers and this soon to be over world and thus become the source of misery and sorrows on the day of the judgement. May Allah save us from such an end. Have fear of Allah for this Ummah and your soul and demonstrate to Allah what will please Him and grant you His forgiveness for your past sins before you come to face the inevitable death and say:

(رَبِّ ارْجِعُونِ، لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ، فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ) [المؤمنون 99-101].
“Until, when death comes to one of them (those who join partners with Allâh), he says: "My Lord! Send me back, "So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected. [023:101] Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.” [TMQ al-Mu’minoun: 99-101]

Oh the soldiers in the armies! Oh the people of power & force! These are times to firm up your determination and resolve, the Ummah is looking up to you for your stand, the world is suffering under the treacherous claws of kufr and the yoke of capitalism and is awaiting the moment to turn aside these systems of oppression and the declaration of the second Khilafah al Rashidah on the method of the Prophethood. If your respond positively to this call-on this occasion of the destruction of the khilafah, great honour awaits you in this world as those who formed the khilafah and provided Nusrah to those who worked for it. But if you turned away from this call and failed to provide Nusrah, then remember that Allah (swt) Himself protected His messengers before and He (swt) alone shall provide Nusrah to those who are His allies. He (swt) shall then choose you for His wrath and evident loss & misery. He (swt) says:

(يَاأَيُّهَا الَّذِينَ ءَامَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ) [المائدة 54]
“O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allâh, and never fear the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All-Sufficient for His creatures' needs, All-Knower.” [TMQ al-Maidah: 54]

Ibn Katheer (r.a) said: “Anyone who turned away from providing Nusrah to Allah’s deen and from firmly establishing the Sharee’ah, then Allah (swt) shall bring another set of people who are better than them and of more power & strength.”

In the end we say that we are treading this path of guidance from Allah (swt) and have complete hope & faith to accomplish our objective with the blessings of Allah (swt). We direct this call to the all the Muslims-men & women- to share this concern with us, because this is the mission of the times where it is not permissible for anyone to ignore this duty or shy away from it. We also repeat our call to the soldiers and tell them: This is by Allah, the moment where you are losing out- this moment when Allah (swt) has opened the trade of Jannah for you. So show up your best to Allah (swt) and provide Nusrah to the deen of Allah in order that you have your share of the honour in this world and the hereafter. We pray to Allah (swt) to open your hearts to this vital issue and to provide for this Ummah the honour of the Nusrah for this deen and declaration of the khilafah, He (swt) hears all and He (swt) responds to prayers.

(يَاأَيُّهَا الَّذِينَ ءَامَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ) [الأنفال 24].
“O you who believe! Answer Allâh (by obeying Him) and (His) Messenger when he [saw] calls you to that which will give you life, and know that Allâh comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily, to Him you shall (all) be gathered.” [TMQ al-Anfal: 24]
(Prepare the Ground)

Indeed the Nusrah and putting the Ummah in position authority is beginning of Allah’s blessing to His believing worshippers, it is a great prize for the steadfast, He (swt) says:

(وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ، وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ) [القصص 5-6 ].
“And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors, And to establish them in the land, and We let Fir'aun (Pharaoh) and Hâmân and their hosts receive from them that which they feared.” [TMQ al-Qasas: 5-6].

This is the beginning of carrying the divine trust- the revelation of Allah (swt), He says:
(وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ) [الأنبياء 73]
“And We made them leaders, guiding (mankind) by Our Command, and We revealed to them the doing of good deeds, performing As-Salât (the prayers — Iqâmat-as-Salât), and the giving of Zakât (obligatory charity), and of Us (Alone) they were worshippers.” [TMQ al-Anbiyaa: 73].

Imam Shawkani says in his tafseer al-Fath al Qadeer: “meaning, the leaders in the path of good and those who call to it and the governors over people.”
Certainly there must some preconditions attached by Allah (swt) to bear & carry this great custody and trust-the divine revelation. These pre-requisites are the same that Allah (swt) attached for the followers of the messengers & prophets before giving them Nusrah and authority. What are these pre-requisites to carrying this custody?

Before this question is addressed, it must be clear that now the custody is not a new Messengership or Prophethood, because that has already been sealed by Allah (swt) with the Prophethood of Syedina Muhammad (saw). This custody is the succession of the Prophethood, which, in other words is its inheritance. This has been the duty of the messengers and the pure souls, Allah (swt) says:

(وَعَدَ اللَّهُ الَّذِينَ ءَامَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ) [النور 55]
“Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).” [TMQ an-Noor: 55].

And He (swt) says:
(يَادَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ) [ص 26]
“O Dâwûd (David)! Verily, We have placed you as a successor on the earth; so judge you between men in truth (and justice) and follow not your desire – for it will mislead you from the path of Allâh. Verily, those who wander astray from the path of Allâh (shall) have a severe torment, because they forgot the Day of Reckoning.” [TMQ Saad: 26]

And the Prophet (saw) said:
«كانتْ بنو إسرائيلَ تسوسُهم الأنبياءُ، كلما هَلك نبيٌّ خلفه نبيّ، ألا وإنّه لا نبيَّ بعدي، وستكون خلفاء... » الحديث،
"The Prophets used to rule Bani Israel. Whenever a prophet died another prophet succeeded him, but there will be no prophets after me; instead there will be Khulafaa' (Khalifahs) and they will number many". They asked: what then do you order us? He said: "fulfil allegiance to them one after the other. Give them their dues. Verily Allah will ask them about what he entrusted them with".
And He (saw) said:
«العلماء ورثةُ الأنبياء... ».
“The scholars (‘ulama) are the inheritors of the messengers…”

The prerequisites of succession & authority on earth for the carrying the custody of the divine revelation after the messengers and these have been expounded by Allah (swt) Himself and His Prophet (saw), and they are:

First: Earnest and true Iman of Allah (swt), He says:

(إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ) [غافر 51]
“Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allâh – Islâmic Monotheism) in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection)?” [TMQ al-Ghafir: 51].

And He says:
(وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ) [الروم 47].
“And (as for) the believers, it was incumbent upon Us to help (them).”[TMQ ar-Room: 47]

Secondly: Virtuous deeds that spring from such true, firm and whole hearted Iman. Virtuous deeds are indeed the symbols of true Iman in one’s heart & mind, goods indicate true and firm Iman. Such deeds are in fact a natural culmination that manifest in a believer, Allah (swt) says:

(وَعَدَ اللَّهُ الَّذِينَ ءَامَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ)
“Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land,” [TMQ an-Noor: 55].

And He (swt) says:
(إِنَّ الَّذِينَ ءَامَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ) [الأنفال72].
“Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allâh” [TMQ al-Anfal: 72]

Thirdly: Testing & Examination: Allah (swt) says:

(أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ) [البقرة 214].
“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allâh?" Yes! Certainly, the Help of Allâh is near!” [TMQ al-Baqarah: 214]

Mus’ab ibn Sa’eed reports on the authority of his father who says:
«قلت: يا رسول الله، أي الناس أشد بلاء؟ قال: الأنبياء، ثم الأمثل فالأمثل، فيبتلى الرجل على حسب دينه، فإن كان دينه صلباً اشتد بلاؤه، وإن كان في دينه رقَّة ابتلي على حسب دينه، فما يبرح البلاء بالعبد حتى يتركه يمشي على الأرض ما عليه خطيئة».
I said: “Oh Messenger of Allah, which people are put most (hardest) of tests?” He said: “The messengers, then those closest to them and then those closest to them. A man is tested in proportion to the firmness of his deen, if his deen is strong, his test is intense, and if his deen is weak, he is tested accordingly. The testing continues until the man is walks sinless on earth.

Patience and steadfastness on the path of truth are the indications of success in these tests, i.e. a man does not waver, does not falter, does not follow his baser desires nor is blinded by the worldly relishes. If a Muslim remains steadfast when tested or persecuted because of his Iman and virtuous deeds, Allah (swt) looks at him with utmost beneficence and accepts him in this world and the hereafter and grants him authority on earth, and in the hereafter, he is awarded an eternal Jannah, Allah (swt) says:

Fourth: Prepare atmosphere for proper nurturing of the believers who are sincere, true to test and steadfast. Such a nurturing structure or nursery is indispensible which will culture the believers and fearful, this will be the beginning of Allah’s rewards in this world. Allah (swt) blesses His friends with those sincere persons who provide Nusrah, who love the believers, stand to protect them and move with them. Islam & Islam’s authority take the centre-stage of public opinion in their lands and public awareness is based on these. When the Prophet (saw) and the believers with him demonstrated their consistency, steadfastness and were subjected to tests and persecution and yet they remained steadfast, then Allah (swt) prepared for them such a nurturing place at Madina where the Prophet (saw) lived with his companions and those who treaded the path of truth with them. Allah (swt) says:

(لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ، وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ) [الحشر 8-9].
“(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allâh and to please Him, and helping Allâh (i.e. helping His religion – Islamic Monotheism) and His Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]). Such are indeed the truthful (to what they say). And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banû An-Nadîr), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.” [TMQ al-Hashr: 8-9]

We must dwell for a little while on the issue of nurturing. It is necessary to start the call for this from very stage in order to achieve Nusrah and authority. This stage precedes the stage of Nusrah to come to power. By the term preparing a nurturing ground, we mean the presence of a mass of people and mobilised youth who carry the da’wah in such a way that it dominates the society and they occupy considerable position in it. Then there must be a public opinion & support for this da’wah and most importantly for implementing Islam radically and comprehensively in every aspect of human life via the Islamic State. It is of utmost importance that this public opinion springs from understanding & comprehension, and this means that there have to be a public awareness on the main issues of da’wah and not just intense emotions which peak high very fast and wane even faster.

Further, there must emerge a readiness from among the people to stand along the da’wah. The Prophet (saw) accomplished this before he started to seek Nusrah to establish the state i.e. before the second bai’ah at ‘Aqabah. He deputed Mus’ab ibn ‘Umair (r.a) to Madina who worked to prepare the atmosphere and public opinion and the readiness to stand by the da’wah.

Fifth: Nusrah & Authority. This is the final phase after the nurturing place has been prepared on Allah’s earth. This is where Allah (swt) will bless the believers with the people of power & force from the sons of this place who will protect the deen and provide shelter to the sincere believers, Allah says:

(وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُمْ بِنَصْرِهِ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ) [الأنفال 26].
“And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful.” [TMQ al Anfal: 26].

Indeed an observer of the da’wah carrier observes that the accomplishment of the pre-requisites that precede Allah’s Nusrah must be fully achieved by Muslims since they believe in Allah as their Master, Muhammad (saw) as the Prophet & messenger and they stood their ground in the midst of shirk and remained steadfast despite all forms of oppression, punishments, ordeals and menace which can not be described in words. These Muslims neither gave their way, nor weakened their resolve and neither did they turn away their heads nor body. They remained steadfast as the companions of the previous messengers like the Ansar of prophet Eesa (a.s) when they were cut through with saw, or like the companions of Musa (a.s) when Fir’awn slaughtered their sons and left their women or even like the people of Ukhdood who were consigned to flames, or like the companions of the Prophet Muhammad (saw) like Bilal (r.a), Khabbab (r.a), ‘Ammar (r.a), and Yassar (r.a) among others.

Yes indeed multitudes of Muslims have the true Iman in them and their deeds are virtuous and they carry this custody of Allah’s revelation and are steadfast and consistent upon it. And the blessing of Allah (swt) is not far away, it is just around the corner and has begun to spread the da’wah with huge number of da’wah carriers and protectors who can prepare such a nurturing place anywhere on this earth in sha Allah (swt).

The da’wah has began to fortify and strengthen its base in the world and it will not be long before from this place emerges the Nusrah by the will of Allah (swt) just as the place of Madina was prepared for the Prophet (saw) and his honoured companions.

In the end, we pray to Allah (swt) to quicken the coming liberation and joy everywhere on earth by the establishment of Khilafah al-Rashidah on the method of the Prophethood which will please every inhabitant of earth and the Creator of heaven & earth and so will the believers be pleased.

(لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ، بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ، وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ، يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ) [الروم 4-7].
“The decision of the matter, before and after (these events) is only with Allâh, (before the defeat of the Romans by the Persians, and after the defeat of the Persians by the Romans). And on that day, the believers (i.e. Muslims) will rejoice (at the victory given by Allâh to the Romans against the Persians) –With the Help of Allâh. He helps whom He wills, and He is the All-Mighty, the Most Merciful. (It is) a Promise of Allâh (i.e. Allâh will give victory to the Romans against the Persians), and Allâh fails not in His Promise, but most of men know not. They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping), and they are heedless of the Hereafter.” [TMQ ar Room: 4-7]

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